inquisitours all men to worship the first Beast But thou wilt say how is this Beast said to cause the inhabitants of the earth to do that thing now He causeth all to worship the first Beast which they did before and that of their own accord The reason hereof is intimated in the following words Whose former wound was healed that is howsoever the Beasts authority began not a little to be lessened by that wound Neverthelesse by the unwearied endeavours of this Beast which here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth or doth signifies together by his subtilty eloquence and violence it was effected that all men remained constant in adoring the Apostolicall sea But who are these worshippers The earth and the inhabitants thereof Now who and what these are see v. 8. We need not to envie this worship of the Beast seeing that not the salvation of the Elect but only of reprobates shal be in jeoperdy thereby But are al in the Papacy reprobates damned God forbid for even in the midst of Babylon God hath his people Rev. 18. v. 4. The spirit therefore speaketh this onely of those who persevere to worship the Beast and do not renounce his blasphemies 13. And doth great wonders Another effect of his power are Great signes or wonders He doth great wonders by which he shall perswade and induce the inhabitants of the earth to worship the Beast For as the devill is Gods Ape so is Antichrist Christs as God and Christ therefore confirmed the doctrine of Moses the Prophets and Apostles by many wonders and miracles so Satan shall establish the Beasts great words and Antichrist his great power by wonderfull signes Signes that is miracles or workes either really or in appearance surpassing the strength of nature Great that is wonderfull and terrible These he shall both do himself as also cause his agents to do the like as Bellarmin well observes Not onely Antichrist saith he Lib 3. de P. R c 15. but also his ministers shall do wonders The same thing Christ foretold us Mat. 24. vers 24. There shall arise false Christs and false prophets and shall shew great signes and wonders in so much as if it were possible they shall seduce the very elect Now what signes they are the Apostle tells us 2 Thes 2.9 What Antichrists miracles are with all the causes thereof Whose comming is after the effectuall working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish c. The efficient cause is Satans efficatious working The materiall the prodigious events beyond nature The formall the deceits and subtill illusions of the devill by which the sences of men are bewitched The small How they differ from true miracles his lies and deceiveablenesse of unrighteousnesse that the world may be seduced And indeed in all these causes false miracles differ from the true which are works truely surpassing the order and strength of nature and are done by the power of God to the manifesting of his omnipotency and confirmation of doctrine divinely revealed such the Lord sometimes wrought by the Prophets under the Law Yet not by all nor at all times lest they might have been little regarded or else that the world should depend upon them In the New Testament also Christ and his Apostles with many other of the faithfull wrought great miracles for the confirmation of the Gospell of Christ De vera relig c. 5. de util cred lib. 6. in 1 Cor. 2. Hom. 6. ca. 49. in mat But these as Augustine and Chrysostome in many places witnesse ceased in the third age after Christ And therefore Austin admonisheth that we are not rashly to beleeve miracles because Christ foretold such things of deceivers and bids us to beware of them Whereby we see how soundly the Jesuites quit themselves and their Pope from the impostures of Antichristianisine in glorying of the many signes and wonders that every where are to be seen in the Papacy Not perceiving in the mean time that in this very thing they discover Antichrist seeing the Scriptures do make great wonders and miracles to be the proper marks of him So that he maketh fire come down he rehearseth one of the great signes of the Beast namely that he makes fire to fall down from heaven in the sight of men Antichrists miracles according to the Iesuites The Iesuites reckon up three miracles of Antichrist One is that he shall feine himself to be dead and rise againe But in ver 3. we have shewed how this fable is without all probability The second that he shall bring down fire from heaven The third that he shall put life into the image of the Beast and cause it to speak 1 King 13 38. 2 King 1.10 of this we shall treat on vers 15. The second he shall do by a certaine imitation of Elias who by fire from heaven consumed the sacrifice and also devoured the Captaines with their fifties to shew that he was a man of God To which it is probable the spirit here alludeth for Antichrist will be accounted a man of God But it seems rather to allude to that wicked action of Satan who with fire from heaven consumed the sheep and servants of Job For whatsoever he doth Iob. 1 16 he shal do by the effectuall working of Satan unto the destruction of men Now hence it followeth saith Bellarmin that the Pope is not Antichrist for neither any Pope himselfe or any of his ministers did ever make fire to come down from heaven The consequence is not good for it is apparent the species or one great wonder is put for the whole genus But the species being denied the genus is not denied As therefore it will not follow that none of Christs Disciples were true Apostles Mat. 17.20 because none of them removed mountaines according to the letter of the text the which notwithstanding Christ promised unto his Disciples for it was enough that they did other great miracles so neither doth it follow that the Pope is not Antichrist although he hath not according to the letter brought down fire from heaven For it is enough that many Popes of which Bellarmin boasteth have been renowned for working great signes and wonders and that the whole Papacy is full of miracles to wit false and lying ones such as the holy Ghost here and in 2 Thes 2. do ascribe to Antichrist and of which Christ himself forewarned us Mat. 24.24 beleeve them not Now the spirit rather attributes this species of wonders unto him then any other as respecting the manner of speech then common to the Hebrews and still is to this day for the Iews say If a man cause fire to descend from heaven for if any one with a heavenly miracle would prove himself to be a man of God and deny the Law of Moses let him be accursed Vestigat pag. 701. Because
Where the church was before Luther no more appearing in the world then the woman lurking in the wildernesse or the Seven Thousand in Israel that bowed not the knee unto Baall or a sound kernell in a rotten Apple untill it was brought to light and repaired by the new prophesying of the two Witnesses Christ therefore was not without a Church although the Papacy were not the same It representeth also Bishops deserting the Orthodoxe Faith The Apostacy of Bishops and the studie of divine things and cumbring themselves with wordly affaires under the Type of starres falling from Heaven into the Earth with their nature and plottings against the godly neither hath any man after the Apostle Paul 2. Thes 2 3 c. more lively set forth the rising person reigne tyranny seat manifestation and destruction of Antichrist then we have it in this Prophesie lastly it most clearely prophesieth many things touching the comforts of the Church under the Crosse of her deliverance victory and glorification with the punishments of Tyrants and all other adversaries By which we see The explication of the Apocalyps necessary that this Booke is not onely worthy to be continually read in the Church and meditated on but also to containe very profitable and necessary Doctrines especially for this last age For the Jesuites Antichrists chiefest Souldiers are very ingenious to corrupt and wrest the plaine Oracles of this Prophesie into a contrary meaning as if they were not onely not to be applied against the Papacy but also did make for the dignity thereof wherefore also it is our duty diligently to labour that the Revelation may be familiarly expounded and knowne not suffering the same to be depraved least we our selves be deceived by the slights of Antichrist or that by our carelesnesse wee suffer others to be ensnared by pernitious errours Now this wee shall the more easily attaine unto if wee alwayes have the Scope of this Booke before our eyes like as Mariners doe the more safely direct their course in the vast Sea by looking up unto the starres The principall scope thereof was The scope of the Revelation FIRST generall That the Christian Church being fore-warned of her future condition after the Apostles time even unto the end of the world should not promise perpetuall delight and ease unto her selfe but timely bee prepared manfully to sustaine the battles at hand SECONDLY speciall least the Godly even then groaning under the Romane persecutions and calamities which were to endure yet a long time beeing offended should be discouraged but know that it came to passe because the Lord had revealed unto his servant John that it should bee so and withall that they might be raised up with sure comforts of an happy issue out of their calamities for this cause also Christ in the Gospell forewarned his Disciples of the Crosse and future sorrow that when it came they might remember that it had been foretold unto them For the darts which are foreseen strike the lesse and we doe receive the evils of the world more tolerably if we be fenced against them through the shield of providence saith GREGORY Thirdly forasmuch as not long after the Romane perfecutions Satan through the riot ambition and contention of the Bishops of the Churches was to erect Antichrists throne in the Temple of God the Holy Ghost in speciall would have his forme nature reigne and Tyranny to bee set forth as it were in lively colours unto us that we might learne the better to know resist and take heed of him Moreover he would have the destruction and punishment of Antichrist and all other adversaries as also the victory and future glorification of the Church to be plainly described least either we should envy the present prosperity of the adversaries or overmuch fear their Tyranny but that on the contrary we might be patient under the Crosse and constant in our Combats retaining an assured hope of victory deliverance and future glory even unto the end Now that besides these scopes that upstart Inquirer labours to wrest the Revolation to this purpose Aleas prooem nota 14 c. as if it should teach that ROME of old the head of Pagan Idolatry by an admirable vicissitude was to bee changed into the Metropolis of the Catholicke Church that the Romane Church was gloriously to triumph both in respect of the Romane Citie and the whole Empire and that the soveraigne authority of the Romish Pope should alwayes remaine in the height of honour is such a filthy and impudent depravation of this most sacred Prophesie that even the Divell himselfe ought to blush thereat and I should wonder if these goodly trifles do not cause laughter or shame even to the Romish Court it selfe But these things a little after are to be more neerly examined when we come to the Argument Enough touching the Order Lastly The things which have been objected against the Booke as being erroneous and contrary to the Faith in speciall that it seemes in Chap. 20. to favour the brutish doctrine of the Hereticke Cerinthus touching Christ and the Saints worldly and voluptuous Reigne on Earth a Thousand Yeers before the Vniversall Resurrection of the dead doth not at all trouble me For if the objections of Heretickes or Pagans had presently been believed wee should long since have had nothing entire in the whole Scripture but all these things have long agoe beene vindicated by ancient and later Interpreters and wee referre the clearing of every of them to their proper places least our Preface should bee too tedious CHAPTER VI. Touching the Argument of the Booke TO come unto the Argument of the Booke Rev. 1.3 however by what hath beene said already it is not obscure yet I will handle the same more neerly The principall and greater part of the Booke is propheticall hence in the very beginning it is called a Prophesie containing Typicall Prophesies not onely touching the state of the Church and the signes of the last times of which Christ foretold his Disciples Mat. 24. like as Ribera thought good to explicate the Argument of the Apocalyps viz. that it is nothing else but certaine Commentaries upon those words of our Lord. For they extend themselves much larger unto the times next after the Apostles and thence from the giving of the Revelation even unto the end of the world namely touching the present conflicts of the Christian Church which already were in Johns time and afterwards should continually befall her first with Romane Tyrants afterward with diverse Heretickes and at length both with the Easterne and especially the Westerne Antichrist as also of their insultings and tyranny against her by which as if shee were forsaken of Christ her head they should grievously both inwardly and outwardly afflict and almost whollie oppresse her But withall on the contrarie of the most sweet comforts of the godly under the Crosse that those stormes of afflictions should not befall them at a
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
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
up our desire and by his spirit inableth us to performe his will Austin saith wel God commandeth us those things which we cannot doe that we may know what we ought to aske of him And in another place O man observe from the commandement what thou shouldest have by reproofes what thou art deprived of by thy owne default and in prayer acknowledge whence to receive what thou desirest to have And againe other where the Lord ascribes the whole worke of our conversion unto himself alone and commandeth us so to acknowledge it As I will make you to walke in my wayes and I will take the stony heart out of your flesh and I will give you an heart of flesh Turne thou me and I shall be turned No man can come unto me except the Father draw him without mee yee can doe nothing fee the like Ephe. 2.1 and 1 Col. 2.13 1 Cor. 2.14 Rom. 8.7 2 Cor. 3.5 Luk. 24.45 Act. 16.14 Act. 11.18 All which testimonies doe plainly evince that the grace of conversion is not indifferent or universall but as our sufficient so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God Which difference of the scriptures and the cause thereof because the Pelagians and their adherents have not observed But â—â—ther abused the former places as if they were absolutely spoken And corrupted the latter by their equivocations about grace calling it as they also do to this day a swasorie indifferent and resistible grace limited by the will of man eyther to that which is good or evill they have most falsly wrested the same for to establish their Idoll of free-will Now herewithall they must of necessity embrace all other Pelagian heresies and impieties also as namely 1 That faith and good workes foreseen doe goe before Gods predestination and so are not from Gods predestinating of them whereupon it will follow that predestination beeing an effect of causes and conditions foreseen is not to be called a predestination but rather a postdestination 2 That faith going before predestination must also bee before vocation seeing we are elected before we are called And by this ground not God but man should be the author of faith contrarie to that of Rom. 9.16 Jt is not of him that willeth or of him that runneth but of God that sheweth mercie 3 That the will eyther co-working or not co-working with foregoing grace doth make men to differ which is contrarie to 1 Cor. 4.7 Who maketh thee to differ from another And what hast thou that thou didst not receive And so the increase of faith and grace should be given according to the merit of congruitie 4 That mans will is not corrupted or made worse by the fal of Adam And so eyther there should bee no originall sin at all or els but in name onely wheras The heart of man is deceitfull above all things 5 That the law is not above mans strength but that he may absolutely fulfill the same and bee altogether free from sin in this life if he would wheras the scriptures on the contrary teach That there is not any one just man in the earth which doth good and sinneth not All which errors establish merits of condignity overthrow the grace and merits of Christ and so consequently the truth of Christian religion beeing nothing indeed but in name onely and in a word confirmes pagan divinity and philosophy For in all these positions the names onely excepted there is nothing but what philosophie it self teacheth both concerning the beginnings and reward of vertue which to philosophers is faith righteousnes and workes To him that overcommeth will I grant to sit with mee He shuts up the epistle with the accustomed Epiphonema or acclamatorie conclusion beeing a promise and as it were a third reason of the exhortation And it is twofold 1. from the reward of the victorie I will grant to him to sit with mee on my throne And 2 from his example Even as I also overcame and am set downe with my father c. Or els this may be a reason of the former promise wherefore Christ will grant or give power and part of his throne to him that overcommeth to wit because hee now as a conquerour sitteth on the throne of his Father For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is causal as in Io. 17.2 As thou givest him power For because thou givest c. And Luk. 4.36 bee yee mercifull as your Father For because your Father is mercifull c. The Throne is the seat of glorie and power Christs throne is the glorious power of his exaltation the which he promiseth to make us reallie partakers of if we overcome for we shall be coheires with him yet so as there shall alwayes remaine a remarkeable difference between Christ the head and us his members And therefore he saith not I will grant to him to sit in the throne of my Father that is at the right hand of the Father which dignity is indeed onely proper to Christ the head 22 Hee which hath an eare to heare c. See Chap. 2. v. 7.11.17 THE PREFACE OF THE SECOND VISION Of him that sate on the Throne And of the booke sealed with seven seales And concerning the Lamb opening the booke HItherto Iohn hath recorded those things which he had seen received of Christ to be written by name unto the seven Churches of Asia The things which follow in the rest of this booke are of a higher nature and concerne the future condition of the whole Church The condition and lot of the Church in this world but especially the churches of Europe And all tends to teach that the Church ought not to expect a flourishing estate in this world seeing it should be tossed and tryed first with manifold persecutions of tyrants afterward by heretickes And at last should bee oppressed by Antichrist with a more heavy servitude both spirituall and corporal then formerlie shee ever had been afflicted by open enemies and tyrants Now least the hearts of the Godly should faint under the burden The comforts of the godly under the crosse fower kinds of comfort are contained in this prophesy beeing taken 1. FROM GODS PRESENT HELPE who will not sorsake his in the battell 2. FROM THE TIME OF THEIR TROUBLES they shall neyther bee allwayes or ouerlong upon them 3. FROM THE END OF THEIR ADVERSARIES which shall bee tragicall and mortall And lastly FROM THE HAPPIE CHANGE OF THEIR WARFARE Christ will powerfully revenge the cause of his Church in this world and at length glorifie her in the heavens Moreover these things are premonstrated by Iohn The following visions are distinct in sixe distinct visions And they are partlie universall representing the entire historie of the Church from her first beginning untill the last judgement Of this nature is the second third fourth and seventh vision And partlie particular onely shadowing out the battels of
God with censers but these with vials Which are the prayers of the saintes Their prayers are called vials by a twofold trope First by a Synechdoche for the odours in the vials And secondly by a metonymical denomination or els a metaphorical translation as signifying the prayers of the saintes For as persumes ascend upward and give forth a sweet smell so the saints in prayer seeke after heavenly things and the same is acceptable unto God They are golden vials because as gold excels in puritie so prayers proceeding from a pure hart are precious to the Lord what their prayers are now followes 9. And they sung a new song Both Companies of the Church triumphant with a most sweet accord prayse the Lamb the redeemer which proveth that these beasts and Elders are not Angels but men redeemed by the blood of Christ It shewes also unto us the consent of both covenants in the point of salvation For all the Patriarchs Prophets and Apostles together acknowledge the Lamb their redeemer Act. 10.43 According to that of the Apostle To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sins And againe Act. 15.11 we beleeve that through the grace of the Lord Iesus Christ we shall be saved as the fathers For in him all the promises are yea and Amen 2 Corinth 1.20 Furthermore those prayers of the saintes Psal 40.4 96.1 97.1 144.9 149.1 caried here by the Elders in their golden vials are to be understood as their owne and not the prayers of others It is called a new song that is most singularly setting forth the great rare and excellent benefits of the Lambe For generally in the Psalmes a new song is taken in this sence The former Hymne Chap. 4.8 was sung unto him that sate on the throne but this is a song unto the Lamb. So Chap. 14.1 the saintes in heaven sing a new song unto the Lamb which none could learn but these hundred fourty and four thousand which had his fathers name written in their foreheads The argument therefore of this song is new because it is most excellent and containes the new benefits of Christ Thou art worthy They acknowledge him alone worthy to take the booke and to open the seales because they both know and confesse with all reverence that he is the onely mediatour of the Church and that the cause of this his great worthinesse is in the preciousnes of his blood For thou wast slaine that is by dying for the sins of the world thou declarest thy self to be the Messias Chap. 53. whoÌ„ Isaiah foretold should be led as a sheep to the slaughter to take away the sins of the world Here we are taught that the mediatour ought both to be slaine for us that is to merit and also to take the booke that is meritoriously to bestow life and righteousnes upon others Seeing therefore he onely merited by his sacrifice it must necessarily follow that none else could take the booke that is reveale the counsell of God to the Church and by his power give salvation unto her And thou hast redeemed us to God by thy blood Now the Church triumphant prayseth the Lambe and applyeth the price of her redemption with the effects thereof unto her self Thus we ought so to acknowledge the benefits of Christ as to make them our owne not onelie in beleeving that he hath redeemed others by his blood and made them kings and priests to God but our selves also for true justifying faith is accompanied with a certaine perswasion of our own salvation I live saith the Apostle by the faith of the son of God who loved me Gal. 2.24 and gave himself for me Hence we observe two things First that the death of Christ is truly a ransome satisfactorie for our sins and that our redemption by it is not metaphorical as the new Samosatenians blasphemouslie affirme but proper for the redemption which is made by a price is proper But such is ours by Christ because by the shedding of his blood he hath paid a full ransome and satisfied the justice of God as the scripture witnesseth Matt. 20.28 and 1 Tim. 2.6 beeing the same with what is here said thou hast redeemed us by thy blood and â—hap 1.5 who hath washed us in his blood and Heb. 1.3 purged our sins by himself unlesse that by the word redemption is properly signified the whole worke of our salvation by washing and purging a part thereof viz. our justification or sanctification This place therefore and many others proving Christs satisfactorie ransome are to be opposed against Socinian blasphemies Secondlie that the redemption made by Christs blood is truely universal as sufficient and propounded not onely to one nation or a few but to all nations tongues and peoples yet not so as if all promiscuously should be saved but those of everie tribe people and language who beleeve in Christ And thus much the Elders teach us Thou hast redeemed us out of every tribe We adde in the third place XXX Argument of Christs deity that this redemption proves the Lamb to be God omnipotent For to redeem the Church from sin death and satan is a worke of divine power Psal 130.8 Hence the Apostle Act. 20.28 saith that God hath redeemed the Church by his owne blood 10 And made us to God They magnifie the Lambe for three other benefits 1. That he hath made us kings 2. priests 3. given us a kingdome on the earth The two former we have expounded Chap. 1.6 beeing meant of our spiritual kingdome and priesthood See Rom. 14.17 1 Pet. 2.5 But how shall we raigne on the earth seeing Christs kingdome is not of this world besides earthly things perish in their use and lastly the Church in this life is to expect nothing but tribulation Andreas saith that the Church shall reigne not in this present thick and cloudie world but in that new one which is promised unto the meek Matth. 5.5 But the saints may truly be said to reigne here on earth diverse wayes First by mortifying their earthly desires and trampling them under their feet Secondly as Christ raignes on the earth not by a secular but spirituall power by which he forceth the adversarie unto obedience Even so the faithfull doe raigne with Christ in the earth For the head raigning the members raigne also to be short the saintes with Christ shall judge the world and therefore shall rule the same however we are to understand this not of an earthlie but a spirituall dominion 2 Cor. 10.4 For the weapons of our warfare are not carnall but mightie through God c. But thou wilt say how shall the saints who now triumph in heaven raigne on the earth I answer after the same manner as they shall judge the world and the Angels 11. And I beheld and round about the throne The third apparition is of Angels who sing the new
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
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
false that no other cause can be given of the translation of Henoch and Elias without this fable For they were taken up alive that they might be examples to the world how much the Lord accounts of godlinesse and that there is another life prepared for the faithfull in heaven Now to these two he vouchsaved this grace before others because he was better pleased with them then with others That Henoch and Elias should yet live a mortal life be subject to death is a verie fable For how can they prove this fiction And what mercie would there translation into heaven be if there they are reserved unto a more cruel death Wheras the Scripture teacheth that to them who are eyther in paradise Luk. 16.26 or in the place of torment there is no going forth or returning Passing by therefore this fable let us now goe foreward In Austins notes or the Revelation Whether the two witnesses be the two testaments attributed to Triconius the two witnesses are said to be the old and new Testament which Bede and Brightman follow and some others of ours as if the sence should be thus notwithstanding Antichrists treading down the scripture yet God would give it power to prophesie that is reprove his tyranny instruct the faithfull secretly mourning under the crosse in the way of life eternal For the Scriptures are Gods witnesses in the world against the wicked as Christ saith search the scriptures for they testifie of me Io. 5.39 Now thus far indeed it is true But I see not how the following attributes except it be by a harsh allegorie can be applied unto the scriptures viz. in that the witnesses are said to be clothed in sackcloth killed by the beast their carkeises thrown in the streets restored to life and ascend into heaven There are some who thinke that in the last times there shall come two most powerfull teachers who being indued with the power and spirit of Elias shal fulfill all these things literally both by prophesying and fighting against Antichrist But they doe acknowledge that this their opinion is uncertaine And therefore in as much as I finde nothing certainely concluded touching this matter by others and seeing the Lord for the present doth not suggest any thing unto mee I wil follow the opinion of Bullinger and some others of our best interpreters who understand the two witnesses indefinitely to be diverse reformers of religion in Antichrists times The Papists indeed imagine The two witnesses are indefinitely to be understood Lib. 3. de P. R. c. 6. that they are two strictly and no more But it is not credible that Antichrist sending forth infinite Locusts out of the smoke of hell into the Church Christ should raise up onely two witnesses besides it is impossible as we even now proved that the things spoken of v. 9.10 should be effected by two persons alone As for Bellarmins objections we shall have occasion to examin them hereafter We therefore by these two witnesses doe indefinitely understand a succession of certaine maintainers of Evangelical truthes against Antichrist Yet they are said to be two definitely both because they are but few in respect of the Locusts of whom the whole Christian world are full as also because in all matters of judgement two suffice to confirme a testimony that so we might neither be deceived by the applause of the multitude of Locusts nor offended at the fewnes of sincere teachers wherewith Antichrist upbraides us Besides in the last place as of old the Lord was pleased to use two witnesses as instruments in his hand for special deliverances of the Church Thus he sent two viz. Moses and Aaron unto Pharaoh for the deliverance of the Israelites out of Aegypt Josuah and Caleb to search the promised land Zerubbabel Jehoshuah to bring back the people from BabyloÌ„ unto which two there is here a plaine allusion in vers 4. As these two latter I say sufficed to deliver the people of God out of the first Babylonish and corporall captivity so two that is few prophesying witnesses shall suffice to deliver the Church from the second Babylonish spiritual captivity And thus much concerning the two witnesses Now what doe they They shall prophesie to wit againe according to the commandement Thou must againe prophesie We are not by prophesie strickly to understand a praediction of things to come but in a larger sense for the preaching of Prophetical Apostolical doctrines which were darkned yea troden down by Antichrist but again renewed by their prophesying that is by faithfull preaching unto the Church for Christ will give this unto them that is so arme them with an heroick spirit and qualifications as that they shal be able strongly to oppose and shake Antichrists kingdom which seemed to be so established throughout the Christian world as if it had been an invincible fortresse But when how long Two thousand two hundred sixtie dayes This againe is hard to be understood but we must looke back to what hath been treated of touching the fourty two moneths for it is cleare enough that by those moneths these dayes one and the same time is designed The Papists opinion touching these dayes refuted For fourty two equall moneths precisely consist of 1260 dayes but herein is the difference that the Papists restraine these moneths and these dayes astronomically unto three yeeres an half which is the time their supposed Antichrist shall reigne and these witnesses prophesie but this cannot be both because the fable of Antichrists standing so short a time hath been before refuted as also because it is contradictorie that the time of Antichrist and of the two witnesses should be of one continuance yet Antichrist should slay the witnesses after they had prophesied 1260 dayes rejoyce thereat with his followers Others interpret these dayes as the moneths also prophetically of so many yeeres taking the beginning eyther from Christs passion Another opinion not probable or from the time of Constantine or from the beginning of the Ottoman Empire whose opinions we have shewed to be very improbable because according to them the yeeres of treading downe the Church the prophese of the two witnesses should be expired now long agoe but this is not likely To be short others understand the XIII moneths the 1260 dayes The third and best opinion indefinitely for the time of the Churches oppression and of the prophesie of the witnesses defined indeed in Gods eternall comsell but hid unto us for the present that we should not curiously search â—â—to that which God hath reserved to himselfe or by knowing the term to say with the wicked servant Luk. 12.45 My Lord delayeth his comming c. And this is the reason why the end of the world is hitherto kept secret from men The time therefore of reading down and of the witnesses shal be the same for all the while Antichrist shall tread the Church
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
John Husse and Jerome of Prage the two witnesses of the Gospel to be burnt and displacing the three Antipopes Gregory Benedict and Iohn it substituted Martin V. and so the deadly wound of the Beast was at length as it were healed by a divine Aesculapius or Chirurgion one onely Pope being againe set on the Romish Chaire Notwithstanding the ulcer burst forth in divers places first in Spaine and France for Benedict XIII dying Anno 1424. the Cardinals by his commandement and authority of King Alphonsus created Aegidius Munyos a Canonist named Pope Clement VIII Afterward in Bohemia where in the Hussian warres it is wonderfull to consider how much Christian blood was shed for the wound of the Beast untill at last Pope Martin regaining the favour of Alphonsus Aegidius was forced at the commandement of the King to lay down his Popedom And to the Bohemians the Councill of Basil permitted marriage to their Priests to have the Liturgie in the vulgar tongue the use of the Cup in the Eucharist and some other things which they called Compactata on this condition that they should acknowledge the Romane beast to be head of the Church Now I suppose there is no man but sees that these things do very wel suite with this prophesie touching the deadly wound and healing of the Beast Notwithstanding I leave it to the judgement of the Reader for whose sake I here briefly set down a rype of the Antipopes during the wound of that scisme ANTIPOPES During the schismaticall vvound of the Romane Beasts At Avinion  At Rome Clement VII dieth Anno 1392.  Vrban VI. dieth 1390. Benedict XIII deposed at Pise 1410. and at Constance 1417.  Boniface 9. dieth 1404.  Innocent VII dieth 1407 Gregory XII deposed at Pise 1410. and at Constance 1415. Alexander V. dieth 1411 Clement VIII giving place to Martine at Constance 1421.  Iohn XXII deposed at Constance 1415. Martine V. created Pope at Constance 1417. But if so be we are to understand the wound and the healing thereof in the latter sence Alphonsus his opinion touching the deadly wound of the Beast then I should altogether embrace the opinion of Alphonsus Mantuanus a learned Italian Interpreter One of the Beasts heads saith he as it were wounded to death seemes to me to denote that age of impiety in which the Gospell began to be preached and the Popish kingdom opposed through the ministery of the Gospell and the abomination thereof so manifested as it is even known to the ignorant themselves that the Pope who hath on his heads written names of blasphemy is the Beast and a most wretched man who presumes to be esteemed a god For then the Beast was seen to have received a deadly wound when those impious doctrines by which hitherto the Popes kingdome hath remained in its strength were reproved as meere lyes and Diabolicall deceits by the free preaching of the Gospell of Christ. Thus far he By the mortall wound of the Beast therefore he understands the separation of the Professours of the Gospell from Popery whence first a deadly disease befell the Papists in Germany and soon after in the neighbouring Kingdoms of France Poland Hungary and England Like as the ach of a wound ordinarily is irksome to the parts adjoyning This wound could not be inflicted on this powerfull Beast but by God himself who at last taking compassion on Germanie confounded the deceits of Rome by raysing up Anno 1516. Luther Melancthon and other excellent Divines as the instruments and organes of his grace and favour The sword wounding the Beast was the preaching of the Gospell by which in a short space the props of Popery were so sore shaken throughout Germany as it was not far from an utter ruine Notwithstanding our sins so deserving we see this wound now healed the Papacie again prevailing and reassuming her strength and vigour But by what medicines or potions This is cleared by Histories And as Alphonsus well writeth this deadly stroke began to be healed When the Kings and Princes of the earth began through fire and sword to force men unto the Popes obedience To this end was raised the Smalcaldick war against the Protestants The wars of the Spaniard in the Low-countries and the Massacres in France that the mortall stroke of the Beast might be healed But the false prophet ver 11. seems to have made the true medicine The Beasts Chyrurgians by his Chyrurgians Campegius Caietane Polus Faber Prierates Eckius Latomus Staphylus and the like Physicians who excelling in art fraud and sophistrie have held up the tottering state of the Papacy Notwithstanding the Councill of Trent acted the part of chiefe Physicians as applying with great skill wonderfull potions for to heal this wound To these we may adde the Popish Academies and especially that of the Sorbonnists at Paris The last are the jugling Iesuites by whose industrie boldnesse and craft the Head of the Beast is daily more and more restored to its former health And I could wish that the unhappy contentions of the Professours of the Gospell were not as oyle and wine powred into this wound for I verily believe that our own dissentions have more strengthened the Beast then all his own force and policy whatsoever Thus much concerning the wound and the healing thereof And all the whole earth wondred after the Beast First I desire the reader to take notice of the anticipation even now laid down For we are not to think that the world admired not the Beast till he was wounded and healed again for the Beast never was without his followers and people wondring at his throne and great power and therefore by way of a parenthesis the stroke and cure was spoken of before which came to passe afterward Now the authority of the Beast and the besotted stupidity of men to worship him doth immediately cohere with his seat and great power for although this be not so plaine in the verse yet is it clear by the following For wherefore is the Beast so much wondred at was it because he was healed certainly it is a matter of no great admiration that a wound should be cured by a Chyrurgian and therefore this cure could not be the cause of so great an admiration as the Glosse imagineth in applying it to the feined death and resurrection of Antichrist the which thing even the chiefest of the Iesuites are ashamed of The true cause of the worlds wondring is the seat and great power given to the Beast by the Dragon as we shall see in the following verse for as the Philosopher saith admiration begets Philosophie so here the worlds admiring the Beast Aristot lib. 1. Metap c. 2. begets Antichristianisme At first men admiring the Keyes and pretended seat of Peter together with the majestie of ancient Rome did easily attribute to the Romane bishop primacie of honour and agreed that every Church should bring their cases to the Church of Rome because of
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
will recall a man from his carnall security to the feare of God and working of righteousnesse except he have a heart of steele for as much as in the day of Gods judgement a most exact account of what hath been done in the flesh must be given by all the greatest Kings and Potentates not excepted When without any respect of persons they that have done well shall possesse life eternall They that have done ill shall be cast into everlasting fire The Angell therefore could not use a more forcible reason to deterre men from the contempt of God and his word To this purpose is that in Sirach Chap. 7.40 In all things that thou sayest or doest remember thy end and thou shalt not sin Now if any aske how this prophesie is true and accomplished seeing it is so long since John said 2 Pet. 3.9 Gods judgement was at hand Let him heare Peter answering the mockers of his time The Lord is not slacke concerning his promise as some count slacknesse but is long suffering towards us not willing that any should perish but that all should come unto repentance The Angell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come for shall certainly come by an usuall Enallage of the preterperfect tense instead of the future so a little after is fallen for shall certainely fal noting the immutability of the events decreed by God so formerly he often said he will come shortly that is sooner then we are aware of that the deepe fleepe of security might be driven out of us and lest with the wicked servant we should say Luke 12.45 My Lord deferreth his comming But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand how much nearer is it now unto us after so many ages And worship him that made In the third member he recalls the world from popish idolatry unto the service of the true God alone whom he notes by a periphrasis from the worke of the creation of heaven and earth the sea and fountaines of waters The Old version ads and of all things that are in them which words are not in the Greeke but seem to be taken out of Psa 146.9 unto which place the spirit here alludeth The fountaines of waters are reckoned up among the chiefe works of God because the continuance of the fountaines is indeed a very wonderfull worke of the Lord concerning which Phylosophers have much disputed with great admiration Psal 104.10 114 8. And it is also celebrated in the Psalmes He sendeth the springs into the valleyes which run among the hills Which turneth the rock into a standing water the flint into a fountaine of waters Furthermore that religious worship is onely due to God both the Scripture and nature it selfe teacheth For God alone is omnipotent knowes all things and is present in all places He is able to heare and helpe all that call upon him wheresoever they be He alone is the Author of nature governour and Lord of the world wherefore all ought to depend upon him onely in him alone we must beleeve and put our considence Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme Hence faith and prayer are in Scripture coupled by an individuall tye as the cause and effect Rom. 10.14 Mat. 4.10 How shall they call on him in whom they have not beleeved Therefore it is an expresse commandement Thou shalt worship the Lord thy God and him onely shalt thou serve Now howsoever this be an undeniable and manifest truth yet the world forsaking the Lord followed and wondred after the Beast all I say both great and small bond and free worshipped the Beasts image kissed his feet and attributed divine honour unto him as though he were God on earth And this the worshippers of the Pope doe not denie according to that of the Poet before mentioned Ense potens gemino cujus vestigia adorant Caesar aurato vestiti murice Reges Nay all have not the priviledge to worship before the Beast and kisse his feet this onely is permitted to Kings and Emperours Others must be content devoutly to worship his image and call upon the Saints that are canonized by the Beast and adore his Crosses Crucifixes Altars set up by him in temples groves and highwaies c. From this beastly worship of idols the Angel here dehorteth the world as calling them to the worship of the true God Neither will he any whit esteeme their vaine pretenses That the Pope is not worshipped as God but as Gods and Christs Vicar for they falsely affirme him to be that which he is not That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction the religious worship both of Latreia and Douleia being in Scripture onely attributed to God and signifie both one thing That they worship not graven images but God in them this also is false for Images are no gods neither will God be worshipped in or by them Thou shalt not doe so unto the Lord thy God Deut. 12.31 Thus far of the everlasting Gospel published by the first Angel or reformer of Popery The summe of which is in these three things I. That God is to be feared and Antichristianisme to be repented of II. That glory is to be ascribed to God by beleeving in his sonne III. That God is to be worshipped by fleeing the Image of the Beast and performing obedience to God 8 And another Angel followed because the former Angell although he cryed with a great voice did little profit unto the inhabitants of the earth who were drowned with the wine of Babylonish whoredome for after Wickleffe Husse and Jerome of Prague were burnt the Papacy remained stil in its vigour furie Therefore another Angell followed who more forcibly assailing Antichrist weakened his kingdome in many Provinces And here againe by an Enallage One Angell is put for Angels for there shall be divers succeeding each other in divers places But One shall excell and continue the ministery of the former Angell who was a while interrupted Now this Angel if we looke into histories who can he be save Luther This second Angell is Luther who followed 130. yeeres after Wickleffe and 100. after Husse and Jerome he first began in Saxony by word and writing to thunder against the Popes Pardons publikely put to sale soon after against the whole Papacy anno 1517. To him was joyned Philip Melanchton as a most faithfull assistant and soone after many other excellent men who by little and little restored the everlasting Gospell in divers parts of Germany and expelled Popery About the same time Zwinglius and Oecolampadius began together to oppose Popery and 〈…〉 Gospell in Helvetia But let us heare what this Angell publisheth Babylon is fallen is fallen He threatens ruine to Babylon for her wicked fornication by which
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
it may be demaunded how these Kings should be guilty of so great madnesse The Fight of the kings with the Lambe Shall the Pope and the Kings his Creatures fight with the Lamb The Angell saith yea But do they not stoutly war for the glory of Christ I answer It is true so much indeed they pretend and are perswaded of but they are willingly blinded and while they shed Christian blood for to establish the Popes authority they in very deed make warre against the Lambe For the Pope doth lie in saying he is Christs Vicar Now to defend a false Vicar of Christ is to oppose Christ The victory of the lamb over the kings But let us hear the successe The Lambe shall overcome them This is not as yet that last Victory but that wherein the kings shall before the end submit to Christ and it is both spirituall and civill also The Lambes spirituall Victory was of old in his faithfull members Spirituall victory whose constancy could not be overcome by any cruelty of Kings nor abated by the Popes Excommunications nor shaken by the fraud of Sophisters It is also in overcoming the Kings themselves who being in their consciences at last convinced of the truth of the Reformed Religion according to the word of God shall forsake the whore lay downe their armes and joyne to Christ by setting up his Throne in their Territories Thus the Kings have been and further shall be overcome to their own good There is besides an externall Victory Outward Victory for howsoever the Antichristian armies have many times especially in this our age shed abundance of Christian blood in Germany Spaine England and the Low-Countries unto the end they might suppresse the Lambe and his Gospell yet have gained nothing but rather by this meanes though unwittingly spread and propagated even that which they accuse to be heresie far and neer among divers Nations wasted and destroyed their own Provinces bringing them under the power of strangers and been forced to give liberty to the Gospell neither have they much oftner obtained bloody victories over the Godly then they themselves have miserably perished by the sword of Christ For he is Lord of lords The reason of the Victory is added taken from the Majesty and Power of the Lambe in comparison whereof all the forces of the Beast and kings are but vanity for the Lambes power and majesty is divine and eternall 1. Tim 6 15 That this is signified by these Titles the Apostle teacheth in ascribing the same otherwhere unto God alone blessed and only Potentate king of Kings and Lord of Lords c. This again Chap. 19.10 is attributed to Christ under the person of the word of God comming forth on a white horse to battell against the Kings of the Earth Now as this doth clearly prove the eternall deity of the Lamb Christ XXXV Arguments of Chr. deity so also that he is God-Man in one person For none but One and the eternall God is King of kings and Lord of lords If Christ therefore be King of kings and Lord of lords then verily he is that One and eternall God with the Father Furthermore being called a Lamb is signified the Man-hood and Mediatorship of Christ Rev. 13.8 1. Tim. 2.6 for he is said to be slain because the Man-mediator gave himself a ransome for all men If therfore the Lamb be King of kings c. then verily the Man-Christ in unity of person is the same King of kings Lord of lords Eternall God Explicat locor p. 439 Eniedinus the Samosatenian Hereticke excepteth If this Title should make him Eternall God then also Artaxerxes and Nebuchadnezzar should be eternall Gods the one indeed being stiled King of kings Ezr. 7.11 The other Dan. 2.37 and Ezech. 26.7 But this is an ungodly and vaine Sophistry first touching Artaxerxes calling himself King of kings in his Epistle seing he was ignorant of the true God it may be said that it was only of fact but not of right yet will we not deny the right to Artaxerxes the Persian Monarch which Daniel attributed to Nebuchadnezzer the Monarch of Babylon each of them being a King of kings The lambe is King of kings absolutely because to both of them many earthly Kings yet not all were tributaries But the Lamb is not called the King of kings in this sense for he hath no Kings tributaries here on earth as they But is King of kings absolutely both in respect of his deity being true God blessed for ever as he is the word and son of God and so more powerfull then all Monarchs and Kings as also in respect of his office received from God not as Cyrus received the Persian kingdom from God as the heretick intimates but as mediator betwixt God and man and as being God-man the Saviour of mankind thus he is exalted unto the right hand of God above all principality and every name that is named in heaven or earth In vain also the heretick seeks a grammaticall shift God saith he in the Greek is called King of kings with an article but the Lamb and Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article For the Greeks do not tie themselves to articles but sometimes prefixe them before indefinite words as Mat 12.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE good man out of the good treasure of his heart c. Luke 4.4 Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not live by bread onely c. Sometimes also omit them even in an excellent and certain thing as in this prophesie Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article C. 5.6 13.11 14. 1. The devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon without an article Ch. 12. Antichrist and Rome his Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles Chap. 13.1 and 14.8 and 17.3 c. It is enough therefore that the proper attribute of God alone be ascribed unto the Lamb whether the article be added or not Otherwise the heretick might as well say that neither the father nor Christ the son is truely blessed for ever because as the father Rom. 1.35 so the son Rom. 9.5 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without article And they that are with him are called elect and faithfull They also shall overcome them which is greatly to comfort the godly in their fight with Antichrist For as they are the Lambs Partners in fight so shall they also participate with the Lamb in victory And therfore they shall neither fight alone nor without victory for the Lamb overcomming they overcome also That are with him to wit in the fight are called elect and faithfull By three Epithites he closely implies three causes of their victory I. Because they are elect in Christ before the foundation of the World II. 1 Io 5 4 Because they are called by the Gospell of salvation III. Because they are faithfull For this is the Victory that overcommeth the world
Cage of uncleane birds ver 2. 2. Two causes of the destruction One fornication by which she hath defiled all nations and Kings of the Earth The second Luxuriousnesse and most filthy trading with the Merchants of the Earth verse 3. In the second voyce are three things I. An exhortation unto the Godly under Antichrists kingdome ver 4.5.6.7.8 II. The lamentation of the Kings Merchants and Mariners of the Earth This shall be the former effect in the ungodly from verse 19. unto verse 20. III. A turning to the heavenly inhabitants Rejoyce c. This shall be the other effect in the Saints ver 20. I. The exhortation unto the Godly living under Popery is two-fold First to go out of Babylon Come out of her my people with three reasons 1. Least they might be defiled with conversing with the wicked 2. Least they be partakers of their plagues and ruine ver 4. 3. Because the inevitable time of vengeance is at hand ver 5. Secondly that they might render double unto her which I. he amplifies by Phrases foure times changed and prophetically set forth ver 6. 7. II. He perswades by a reason from the equallity because she proudly lifts up her selfe I sit a Queene ver 7. III. He expounds the kind of punishment ver 8. she shall be burnt with fire and the first cause hereof Gods power and righteousnesse ver 8. II. The lamentation is distributed into three sorts of men The first are the Kings of the Earth of whom it is said 1. What they did before They committed fornication and lived deliciously with the whore ver 9. 2. What they should do beholding the smoake and fire 1. They shall see it burning a farre off trembling and mourning saying Alas Alas 2. Acknowledge the judgement of God ver 10. The second are Merchants of the Earth whose wayling is described first generallye They shall weepe and mouâ—â—â— and it is Illustrated both by the procreating cause Their gaine ceasing in regard of the contempt of their wares verse 11. As also by a Register of their divers merchandize among which also are the soules of men ver 12. 13. Lastly by the effect on Babylon it selfe which shall be deprived of all her delights verse 14. Secondly specially what thâ—â— did before They bad gathered riches and what then they will doe Tremeâ—â— and mourn to behold her burning afar off v. 15. 2. Cry Alas Alas and the cause of their wavling is shewed viz. by comparing the present condition of the whore with her former ver 16. The third are the Shipmasters and Saylers of whom likewise is noted 1. What they did before They reaped gaine to wit by Babylon 2. What then they will doe 1. Behold her destruction a farre off ibid. 2. Cry out What City is like c. ver 18. 3. Testifie their griefe both by signes as casting dust on their heads ver 19. As also by weeping and crying Alas Alas adding the procreating cause of their sorrow ibid. III. The turning of the second voice unto the heavenly inhabitants to close up the lamentation with joyfulnesse The Proposition is Rejoyce The reason is taken from the remote impelling cause because Babylon is punished for her Tyranny exercised against the Saints ver 20. In the third voice is the finall and irrecoverable destruction of Babylon I. Figured out by a Symbole which is both acted by an Angell A mighty Angell tooke a stone like c. As also expounded Thus with violence shall that great City be throwne down ver 21. II. It is amplified by the effects 1. She is deprived of musicke 2. Of trade 3. Of all manner of corne 4. Of light 5. Of Mariage-Feastings ver 22. 23. III. This is approved by three inforcing causes 1. The Luxuriousnesse of Popish Traders 2. Their witchcraft and seducing of the Christian world ver 23. 3. Their cruelty against the Saints verse 24. The first Part of the CHAPTER Publishing the Ruine of BABYLON 1 And after these things I saw another Angell come down from heaven having great power and the earth was lightned with his glory 2 And he cried mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every unclean spirit and a Cage of every unclean and hatefull bird 3 For all Nations have drunk of the wine of the wrath of her fornication and the Kings of the Earth have committed fornication with her and the Merchants of the Earth are waxen rich with the abundance of her delicacies THE COMMENTARY ANd after these things I saw another Angell What Origen writeth touching the song of Songs that the History thereof is after the manner of an Interlude acted by four persons appeares more clearly to have bin observed in this Prophesie as hitherto we have still observed For as in Comoedies divers persons come and go on the Theater so we see done here In this sixt Vision the first person was the Angell having seven Vialls leading John into the wildernesse and shewing unto him the Babylonish Strumpet on the Beast and expounding the mystery of both which things being done another Angell came forth on the Scene to declare the judgement of the whore under the Type of Babylon Therefore Iohn saith that he saw another Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things viz. which were acted and spoken by the former Angell Of whom is expounded in three Verses whence he came what for an Angell he was what he did and spake Descending from Heaven The place from whence he commeth gives divine authority to his Message For he comes from Heaven as Gods Herauld and therefore publisheth the judgement of Babylon in the Name of God that so we might not question but all shall certainly come to passe Who this Angell is which is foretold by this heavenly Messenger Who he was it is not needfull to enquire The following description sheweth that he was one of the chiefe Emissarie Angells of God Neither is it of necessity to understand it of Christ seeing the action of this Vision is distributed between many Angells This might be demaunded whether these three Angells proclaiming the ruine of Babylon be the same with the three mentioned Chap. 14. The first of whom proclaimed the eternall Gospell The second the destruction of Babylon in the same words in which this also proclaimed it The third deterred men with threatnings from worshipping of the Beast and committing fornication with the woman I suppose they are not the same Because the time and argument of the Act differs The former came forth long before these viz. when God in compassion to his people was about to restore the Gospell suppressed by Antichrist and purge the Church from the dregs of Popery which as we shewed was first done by Wickleffe Husse Jerom of Prague afterward by Luther Melanchthon Zwinglius Calvin and the following Preachers of the Gospell for these restored both the doctrine of Grace and 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
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
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