see Chap. 1. ver 6. Chap. 5.10 The future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be denyeth not that now also the Faithfull are Priests of God but noteth the continuation and consummation of our Priestly dignity in the world to come Hence first it appeareth seeing the Scripture extendeth the Spirituall-Priesthood unto all the regenerate that are washed from their sinnes in the blood of Christ 1. Pet. 2.5.9 Rev. 1.5.6 that this priviledge doth so agree unto the blessed Martyrs as it derogates nothing from other Confessours and regenerate Secondly that for the same cause the First resurrection v. 5. is not to be understood corporally but spiritually because otherwise the Martyrs alone should become Priests of God and of Christ in case they alone should have part in the first Resurrection And shall reigne with him a thousand yeeres The third blessednesse and priviledge of them that live againe is to reigne with God and Christ a thousand yeeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him saith he to denote the unity of both persons in the deity XLII Argument of Christs deity But who shall reigne The Martyrs onely or the other blessed also In my former Edition I restrained the same to the Martyrs from verse 4. But having more seriously weighed the whole Epiphonema or exclamatory conclusion I am forced to extend as the Priest-hood and blessed Life so the Kingdome generally unto all that have part in the first Resurrection that is unto all the regenerate And so much the words do demonstrate if well observed For seeing John had said before of the Martyrs in the Praeter Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reigned with Christ of these he now saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall reign with him in the future Besides touching the Dragons binding and the Martyrs reigning he had before said thrice with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeeres Of these now hee saith indefinitely They shall reigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeeres Hence I observe this diversity both in the persons reigning and in the thousand yeeres that John for the comfort of the rest of the Saints and blessed ones doth in this verse extend the Kingdome of the Martyrs with Christ beyond the thousand yeers before defined as if he should say The soules indeed of the Martyrs lived and reigned with Christ those thousand yeers of Satans binding but with them afterwards others also having part in the first Resurrection shall as Priests of God and Christ reigne other thousand yeeres that is for ever and ever as is interpreted Rev. 22.5 Neither matters it that also in ver 2. he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeers without an Article and yet definitely for no man but understands that there it ought not to have bin said with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeers because no mention was before made of a thousand yeers But afterwards that we might not understand the thousand yeers both of Satans binding of the Martyrs reign with Christ in v. 3.4.5 to be divers but the same it is said rightly with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those thousand yeeres and for the same cause the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is againe repeated ver 7. where he mentioneth the period or end of Satans binding The Second Part of the CHAPTER Touching the new attempt of the Dragon being loosed at the end of the Thousand yeers by the Gentiles and by Gog and Magog against the Church 7. And when the thousand yeeres are expired Satan shall be loosed out of his prison 8. And shall goe out to deceive the Nations which are in the four quarters of the Earth Gog and Magog to gather them together to battle the number of whom is as the sand of the Sea 9. And they went up on the breadth of the Earth and compassed the Campe of the Saints about and the Beloved-City and fire came downe from God out of Heaven and devoured them THE COMMENTARY 7. BVt when the thousand yeeres are expired Now followes the Second part of the Chapter of the loosing and new raging of the Dragon after the thousand fatall yeers were expired containing the THIRD ACT of the last Vision being an amplification of the Churches calamities and combats under both Antichrists of the East and West who shall againe grievously trouble the Christian World as we shewed in the PREFACE And thus at length we come to the explication of the fourth Question before propounded in ver 3. IV. What Satan shall doe after the thousand yeers are expired He had said that Satan being bound with a great chain should be thrust into the bottomlesse pit for a thousand yeers and afterward againe loosed ver 3. and shewing in the following verses what in the meane while was done in the Church and what was the state of the ungodly both without and within Now Kat ' anaphoran or in relation to what was before he saith that Satan was to be loosed after the thousand yeers and expoundeth what he attempted with the successe thereof yet aenigmatically so as this part of the Prophesie is very obscure neither may we scatcely so much as guesse what the meaning thereof is notwithstanding the most diligent Interpreters do thinke that somewhat about the same may bee observed from the Histories of former times whose steps seeing nothing more certain is revealed unto me I am willing to tread in When the thousand were finished In which Satan remained in chaines and in which in the mean while Christ enlarged his Kingdom among the Gentiles and the Martyrs had lived and reigned with him Satan shall be loosed out of his prison Hence it plainely appeareth as before I said that the thousand yeeres of Satans imprisonment and of Christ his kingdom are not diverse but the same for it is said with the Article When THESE thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be fulfilled Satan shall be loosed This very thing Austin well observeth saying Lib. 20. de C D. c. 13. The Chiliasts opinion cannot stand That the Scripture by the same thousand yeeres determinates both to wit Satans binding and the Saints reigning Which being observed it appeareth that the Chiliasts opinion cannot stand viz. that Satan should be bound in the sixt Millenary of the world in which they affirme Christ was borne and that in the seventh Millenary the Saints shall reigne with Christ on Earth Besides neither can the opinion of Brightman hold that Satan was bound a thousand yeers from Constantine untill the yeere of our Lord 1300. after which Christ should reigne another thousand yeeres by the Gospell on Earth with his Elect untill the yeer 2300. in which Millenary the Gogish or Turkish battles should be fought whence he gathereth that the truth of the gospell shall triumph among the Nations seven hundred yeers a thing indeed more to be wished then expected with any probability Thus by what hath been said before it is cleare
effusion of much Christian blood about the yeere 1300. the which opinion doth well agree to the vision yet it seemeth we are to ascend higher even to Mahumet himself the first author of the Eastern apostasie as Bullinger Illyricus doe rightly in my opinion interpret it For about the same time that the Romane Bishop was created by Phocas VNIVERSAL king of the Locusts and so according to Gregories opinion declared to be the Antichrist there arose in the East a new Mahumetan sect by this occasion Heraclius the Emperour Phocas successour having ended his warre against the Persians The originall of Mahumetanisme dismissed without pay his Saracene souldiers whom he had in his armie under their captaine Homar these beeing returned into Arabia asked counsell of Mahumet the false Prophet at that time famous by a new kind of doctrine patched together of Judaisme Christianisme and Gentilisme For of the Iewes he borrowed circumcision and some other rites of the Christians the doctrine of love and duties between man and man of the Pagans militarie discipline c. Mahumets answer to the Saracens who gave them this for answer My will saith he is that yee executing the commandements of the Law doe in mutuall love and charitie stick close to each other both in riches and provertie that ye pollute not other mens wives by adulterie that yee abstaine from evill your selves and hinder others also doe good and perswade others thereunto wage warre in the name of God by feare and force impose lawes on the disobedient in dooing whereof I certainlie promise paradise unto you This doctrine which Mahumet afterward put into his Alcoran the Saracens with their captaine Homar received and drawing the rest of the Arabians into a societie of warre with them in short time they subdued and brought under their power the neighbouring provinces of the Romane Empire as all Arabia Palestina Syria Aegypt Africa Cypresse and many cities of Asia the lesse even unto Byzantium withall propagating and establishing the impieties and blasphemies of Mahumet and on the contrarie rooting out Christian religion which indeed at that time was every where much corrupted at length they entred into Spaine and held it in their possession untill in the yeere 1488 at which time after most cruell warres and with great difficulty they were driven thence by Ferdinand king of Castile grandfather to Charles the fift To these Arabians and Saracens the Tartars Turks professing the same Mahumetan religion joyned themselves who at length all of them by mutuall consent became one Empire whereof Ottoman a Turk by nation was the first Emperour in the yeer 1300 as hath been said and hence it is called the Ottoman or Turkish Empire unto this day since which time they have by cruell wars praefigured in this trumpet enlarged their borders through Asia Affrica and almost whole Europe even into the very hart of Hungarie Now these things thus briefly premised in an historicall way we may the more easilie understand the types of the following trumpet Aâ—bâ—h◠〈◊〉 Angel sounded In the person of the Angel I seek for no mysterie By his sounding hâ—e gives us a signe well to observe the future events which shall here be represented First he notes the author of the Revelation viz. Christ whose voyce he heard from the four hornes that is out of the midst of the golden or perfulâ—â—tory altar mentioned Chap. 8.3 which under the Law was a type of Christ The hornes thereof are mentioned in Exod. 30.10 where the high priest is commanded once every yeere to make an atonement with the blood of the sinne offering upon the hornes of the golden altar for the sinnes of the people to signifie that their sins should be at length truely expiated by the blood and intercession of Christ It was before God Not as if there were in heaven a golden altar but it is an allusion to the ceremonial type For the golden altar stood before the vaile by the ark of Jehovah The allegory betwixt the four Evangelists and these foure hornes I referre to its place But here it is an allusion to the ancient type as before in Chap. 6.9 Christ is said to be the Altar protecting the soules of the Martyrs XXXIV Argum. of Christs deity Iohn therefore sets forth the author and matter of this Revelation namely that he heard Christs voyce commanding four Angels to be loosed as actors of the future tragedies And here the divine authoritie of Christ appeares who commands as the Angels in heaven beeing Lord of them so in earth stirreth up wicked and tyrannicall men to punish the ingratitude of the world by them 14. Saying to the sixt Angel which had the trumpet This also may literally bee understood that Iohn truely heard the thing here mentioned committed to the sounding Angel that is having ended he should speedily unloose the Babylonian Angels Loose the four Angels He shewes how hitherto they were there bound that they might not exercise their cruelty but now by Gods commandment are loosed to execute his judgements in punishing the Christian world for their idolatry and other wickednesse Here is an argument of the Lords divine providence who holds in and le ts out the enemies of the Church as he pleaseth Hence we should both feare the Lord and pray to him that the enemies bee not loosed for our destruction as also to trust in him seeing against us they can doe nothing contrary to the will of God or without his permission and sufferance This worke of loosing is committed to an Angel because Angels are Gods ministring spirits to execute his judgements whither good or evill Now let us consider who these Angels are Who are these foure Angels bound at the river Euphrates what is meant by the great river Euphrates I have shewed you what other mens opinion is concerning these things Some also take these foure Angels to be the same which in Chap. 7.1 Held the foure windes of the earth from blowing c. But to this I can no way assent True it is as they there so these here are evill and not good Angels as the circumstances shew Notwithstanding neyther the one nor the other are devils For the former were the temporall and spirituall instruments of the Western Antichrist hindring as much as they could the preaching of the Gospell from the Christian world But these are onely secular ministers of the Eastern Antichrist who hindred not so much the preaching of the Gospell In what they differ from the four Angels Chap. 7.1 as by murdering of Christians brought a lamentable destruction upon them They are clearly differenced from the other by the circumstances of the place beeing loosed at the great river Enphrates so that hitherto they were there bound not as devils confined to a certaine place but as cruel barbarous people kept in by the hand of God that they could no sooner break forth to destroy the Christian world Euphratâ—â— I take
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
who is onely called the great hie priest This therefore confirmes what we said before that he was not Christs successor but the Pagans priest neyther will the pretence of other hie priests any whit helpe or credit them for eyther they are not great hie priests in respect of whome the Pope must bee said to be the greatest or if they are then they make themselves equal with Christ by assuming his proper title and so are as sacrilegious in this as the Pope is in the other To bee short the Pope in naming himselfe the highest priest universall bishop prince of priests c. doth manifestly transgresse against their own Cannons dist 100. cap. Let not the Bishop of the chiefe citie be called the prince or chiefest of priests or by any name tending this way but onely the Bishop of the first seat againe Let none of the Patriarcks use the name of universalitie because if any one of the Patriarks be called universall how can there bee any more And the Rubricke hath it Let not the Bishop of Rome be called universall By this therefore he shewes himself to be Antichrist indeed for as Pope Gregorie witnesseth Whosoever calleth or desireth to be called the universall Bishop is in this his ambition a forerunner of Antichrist in that hee proudly preferreth himself before the rest Neither doth that helpe them which some vainly pretende that the Pope takes not away the name or jurisdiction from other Bishops for eyther he makes himself alone universal or els it must necessarilie follow that every Church hath two at one time But how ever it be yet that of Gregorie is no way answered but he is certainlie Antichrist who assumeth a superioritie over his fellow ministers But let us returne to the titles of Christ Who hath the key of David This is the third Epithite The Kings Bible hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke Scoliast observes that some copies in steed of the key of David read the key of hell according to that in Chap. 1.18 I have the key of hell and of death which though it well agrees with that which followes yet our reading is approved by most copies Beza supposeth that it might be read the key of the howse of David as alluding to Jsay 22.22 where the Lord promising to make Eliakim treasurer in steed of Shebna saith the key of the house of David will I lay upon his shoulder so he shall open and none shall shut and he shall shut and none shall open The house of David is the Church the key is a signe of aeconomical power Now Christ hath this key that is absolute power over the Church as Lord and head thereof and hath committed the ministeriall power of the keyes to the Apostles and their successors which consisteth in opening and shutting the kingdome of heaven by preaching of the Gospel and administration of Church discipline Who openeth and no man shutteth This notes a further degree of power for he alone holdeth the key by his sole and absolute authoritie Matt. 28.18 and so whatsoever he doth herein he cannot be resisted according to that in the Gospel all power is given unto me in heaven and in earth But this seems to be a paradoxe he openeth and no man shutteth how can this bee the words seem to be taken from the place before cited The meaning is he onely hath right to open and to shut but how is that Some understand it of the sence of the scripture which to us is as a booke shut unlesse Christ by his spirit open our harts and understanding This is true indeed in regard of one part of the sentence but to the other it answereth not for howbeit Christ openeth the meaning thereof by enlightening of us yet hee shuts them not unlesse it be by accident that is when he darkens such more and more who are alreadie blind in the things of God But I questiō whither such an exposition appertaines to this place For I rather thinke it is spoken of Christs opening the dore of his Church and of grace and so consequentlie of heaven it self And thus in the following verses he is said to open the dore of the church in Philadelphia and the like he doth in all other places when he calleth whomsoever he pleaseth and draweth them by his spirit for none enter in at this dore but such unto whom Christ openeth the same And no man shutteth For none can pluck Christs sheep out of his hands the gates of hel cannot shut this doore beeing once opened by him neyther can any adversarie power hinder them from entring into the same The which matter indeed is of singular comfort for his Church for let Satan attempt what hee can neverthelesse to whomsoever Christ openeth the doore to them it shall still remaine open and his sheep shal have their egresse and regresse and finde sweet pasture for their soules hence we see that the condition of the elect is safe and unchangeable He shutteth and no man openeth As he openeth and no man shutteth so again on the contrarie he by his mightie power shutteth and no man is able to open For whosoever is not elected called and drawen by Christ can never enter for he is the doore the way and life Io. 10 which again proveth the Godhead of Christ for to whom can these things be applied XXI Argu. of Chr. deitie except to God alone some object that this also was said of Eliakim Isay 22. I answer it was spoken of him typicallie and in respect of his ministerial power as being a legal hie priest but of Christ in regard of his kinglie divine and proper power as being an eternall high-priest The Pope of Roome to establish his tyrannie doth most impudently assume this power which onely is proper to Christ now Christ indeed gave power to Peter of binding and loosing of opening and shutting but it was by the key of the gospel and not to him alone but unto all the Apostles and Pastors of the Churches For as he said to Peter Matt. 16.19 Matt. 18.18 whatsoever thou shalt binde c. So he said unto the rest whatsoever yee shal binde on earth shall be bound in heaven Wheras the Pope alone wil open and shut all things as he pleaseth yet not by the key and power of the gospel but by the adulterate key of his owne Antichristian tyranny 8. I know thy workes I have set before thee The first part of the following narration is a commendation of the Pastor and Church of Philadelphia for holding fast the sinceritie of the doctrine receyved against the haerisies of the time and remaining faithfull in their fierie trials This he commendeth first generallie I know thy workes which is not to be taken indifferentlie as chap. 2. v. 2. or in the evil part as it is spoken of those in Sardis Laodicea but in a good sence as if hee had said I approve thy
workes And this he doth to stirre them up to a cheerfull going foreward in wel dooing for the prayse of vertue increaseth it and honour provokes men to vertuous enterprises Ovid. li. 4. de pont As the Poet speaketh Secondly in special because he had kept his word and not denyed his name Thus as in the first he is commended for his sinceritie in doctrine so in the latter for his constant profession of the same before the adversarie These two things are required of all Christians but Especiallie of Gods ministers namely to keep the faith of Christ entire and not to corrupt the same by humane inventions and 2. not to forsake the profession thereof in any estate or condition Ro. 10.10 For with the hart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation But least this holie teacher should be lifted up to thinke he did these things by his owne strengeth Christ therfore ascribes both the first constitution of this Church as also the constancie of Pastor and people therin to his grace alone behold I have set before thee an open doore that is It is not by thy own power that the congregation over which thou art embraceth the truth taught by thee or that thou thy self standest fast in the faith against all the threats of the adversaries who dayly labour to shut this open doore for thou hast little strength that is little or no outward help and assistance but it is I who have set an open doore before thee It is I who have opened it by my own power and hence the enemies neither have nor ever shall be able to shut the same Thus we se that which before was indefinitely spoken of Christs shutting and opening is here in perticular applyed to the Philadelphians J have set before thee an open doore I am not ignorant how these words for thou hast a little strength may be taken in another sence And some indeed doe expound them adversitivelie as if they deserved the greater commendation for their constancie in their affliction seing they had but a little strength that is destitute of humane protection But then the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for should bee a reason of the latter that is wherfore he had kept the word which is repugnant to the scope of the commendation for it is manifestly a reason of the former namely wherfore Christ had opened a doore unto him which no man should bee able to shut Others again understand it as spoken for his comfort as if Christ had said I have gathered unto my self a Church in this citie in the midst of many adversaries over which I have appointed thee a Pastor and howsoever thou hast but a little strength to resist them notwithstanding I will so protect both thee and thy congregation as that no man shall bee able to shut that is to subvert the same or expell the faithfull out of this place Which interpretation I confesse containes much excellent comfort both for the Pastor and people but considering that the Epistle as yet treates not of consolations I therfore allow rather the first exposition Now touching this manner of speech An open doore by a Metaphor is signified an occasion offered of wel dooing that is an opportunitie of preaching and propagating the Gospel for as a man goes into the house the doore being opened even so when the Lord gives passage to the Gospel Churches are planted propagated according to that of the Apostle When I came to Troas to preach the Gospel 2 Cor. 2 12 a doore was opened to mee of the Lord and 1. Cor. 16.12 a great door and effectuall is opened to me c. Hence chiefly we are taught two things First this again proves the divinitie of Christ for whereas he both knoweth the workes of the faithful and openeth a doore to his Church as also restraines the power of the adversaries that notwithstanding all their malice and rage yet can they not shut the same it clearelie shewes that he is God onely wise and omnipotent And therfore as Christ our Lord by his mightie workes XXII Arg. of Chr. deity proved against the blasphemous Jewes that he was God Joh. 10.38 so are we bound from his powrful gathering and preserving of this Church to beleeve the same The cavill of some hereticks is of no waight who pretend that Christ doth these workes by a power communicated unto him of the father I answer he doth it by his divine and essentiall omnipotencie which he hath received from the father by eternall generation for whatsoever the father hath is Christs Ioh. 16.15 Io. 5.9 and whatsoever things hee doeth these also doth the son likewise Not as if the power of the Father were uncreated Christs created but both the Father and the Son worke by the same divine and uncreated power For the Son doeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike with the Father Secondly as Christ of old opened a doore for the passage of the Gospel and no power of malice of men nor Devils could any way hinder the same so considering at this day that among so manie enemies a doore is opened unto the Churches in Germanie England Poland Hungarie c. we ought to acknowledge that this happeneth not by chance nor ascribe it to the industrie of teachers prudencie of politicians or the power of princes but unto the grace efficacie presence and power of Christ alone for certainly the strength of Christians hath been little or nothing to resist the tyrannical persecution cruell edicts and horrible torments by which Antichrist hath laboured but in vain utterlie to deface our Christian faith but by how much they have sought to presse it downe by so much like unto the palme tree it hath flourished more and more because Christ by his divine power having opened this doore Antichrist was not able to shut the same And indeed it is a thing admirable in our eyes that some few Monkes and despised teachers should by the contemptible preaching of the Gospel so shake the kingdome of the Beast howbeit supported with the aid and power of the kings and Emperors of the earth on all sides as that whole nations of the Christian world should turne from Antichrist to Christ our Lord. Now this beeing come to passe we may not thinke that either teachers kings or princes have opened the doore but because Christ powerfullie reigning at the right hand of God hath so effected the same as that none was able to hinder it Let us therfore bee truelie thankful unto Christ for so great a mercie and divine miracle humbly beseeching him to keep this doore still open unto us not suffering it to be shut for our unthankfulnes or his sheep to be scattered by the enemies but that hee graciously preserve his Churches by dwelling among them 9. And I wil make them of the Synagogue of Satan Gr. I give them The second part is a
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
yeere after his decease beeing declared in the yeere 606. by Phocas the intruder universall Pope chiefe Priest and Bishop of Bishops And therefore it must needs be that he was this starre here said to be fallen Neverthelesse it may not be understood of Boniface alone but of all his successors in that sea even as before the great falling star typed out not onely Sylvester but also his successours untill Gregorie It is true Boniface himself sate scarsly one yeere on the chair of universall pestilence notwithstanding the rest who succeeded him were so far from repairing the ruin beeing once made as on the contrary they continually proceeded from evill to worse I am not ignorant that some learned men doe think that Mahumet is here to be understood Mahumet cannot be here meant who about this time caused an open apostasie from the faith of Christ in most of the Eastern parts beeing esteemed by his followers a great Prophet and so is unto this day But I see no reason why in scripture he should be called a coelestiall star seeing it is certaine that from the very first he was a most wicked deceiver and a cruel murtherer setting up his owne dreames by magical art power of the sword Wherefore I judge that here is most plainely typed out the Romish Antichrist with his clergie but Mahumet in the following trumpet The sum of all is this that we may interpret the Revelation by it selfe the falling of this starre is that great earthquake which arose at the opening of the sixt seale of which you may see what we have observed on Chap. 6. v. 12. And to him was given the key of the bottomlesse pit The principall thing here shewed unto Iohn is the giving of the key of the bottomlesse pit unto this apostaticall starre And hence hee is called the Angel of the bottomlesse pit and Abaddon the king of the locusts v. 11. Al which may most fitly be applied unto the Popes of Rome who after their apostasie received this key Now we are briefly to consider what is meant by this bottomlesse deep what by the gulfe the key thereof as also when and by whom the same was given unto the Pope It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing derived from α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bottom as it were without bottom or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover for the deep is covered with waters The word in scripture is used first for the Chaos or disordered forme at the first creation darkenesse beeing upon the face of the deep Gen. 1.2 Secondly for the depth of the sea or waters Gen. 7.11 And the fountains of the great deep were opened Psal 42.7 deep calleth unto deep at the noyse of thy water spouts Thirdly for hell as Luk. 8.31 where the devils beseech Christ that he would not command them to goe out into the deep Rom. 10.7 Who shall descend into the deep so here and in many other places of this booke The bottomlesse pit This is not meant of the whole gulfe but as it were the deepest and narrowest receptacle filthie sinck of hell The key of the bottomlesse pit That is power to open and shut the same thrusting into and delivering out of it whomsoever he pleaseth For keyes doe signifie power Now who besides the Pope doth usurpe this power unto himselfe which plainely shewes that he is this apostaticall starre Was given to him by whom by Phocas who appointed by a solemne decree that the Pope as being universall Priest should have absolute and full power over all Bishops and Churches to call and dissolve Synods to confirme or abolish their decrees that nothing should be ratified but by the sole Authority of the sea of Rome And hence it is that the Pope hath power both in heaven and earth and hell in token whereof he weares on his head a triple crowne thus hath writen in one of his decrees if the Pope should send many thousands of men into hell no man may say unto him what doest thou hence he imposeth lawes on the consciences makes new articles of faith canoniseth bookes saintes images celebrates Iubilees sends forth innumerable indulgences or pardons for sinne emptieth purgatorie the which latter may not unfittly be applyed to this bottomlesse pit But in truth this key was given unto him by Satan that old serpent according to that of the Apostle The comming of Antichrist shall be after the working of Satan with all power c. 2 Thess 2.9 I confesse indeed that the first Bishop or pastor of the Christian Church at Rome received the key of the kingdom of heaven from Christ that is power to binde and loose the consciences of men according to the Law and Gospell But Satan contrarie hereunto gave unto the Pope this hellish key by which he hath thrust aside and made voyd Christs key And hence it is that the Pope hath two keyes crosswise in his ensignes Neverthelesse this came not to passe without Gods secret and unsearcheable judgement as the Apostle witnesseth 2 Thess 2. saying that the comming indeed of Antichrist is with all deceiveablenesse of unrighteousnesse Yet God shall send them strong delusion that they should beleeve a ly because they received not the love of the truth Now this we must not understand onelie of a bare permission as if God did nothing but looke upon that which Satan Phocas Antichrist should doe but hee willingly granted this power unto him by his secret and righteous judgement that so both hee himself and all they might bee damned who beleeved not the truth Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power that is from their king the devill yet so as not without the ordering hand of God who wisely disposeth all things whither don by men or devils And thus in Chap. 13. v. 5.7.15 it is said that it was given to the beast to make warre with the Saintes to give life to the image of the beast c. Whence we may see how God righteously punisheth sinne with sinne in Antichrists kingdome And this thing we are to take notice of that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devill onely but indeed cheifely consider and adore the presence and secret judgements of God But thou wilt say Rev. 1.18 20.1 how is the key of the bottomlesse pit which Christ hath given unto Antichrist I answer The difference how Christ and Antichrist are said to have the key of the bottomlesse pit Christ hath it one way Antichrist another Christ hath it truely and by right of his Godhead and mediation as beeing Lord of death and hell that he may redeem sinners out of the power thereof but Antichrist hath it falselie and by deceit as beeing
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered
Chap. 20. unto verse 6. of Chap. 22. This Vision therefore being as it were a Recapitulation of the former doth answer indeed in respect of all the four Acts unto the three Vniversals of the second third and fourth but as it respects the two latter Acts the two particulars of the fift and the sixt Lastly unto all in respect of the last Act which is the Catastrophe of the condition of the wicked and the calamities of the Church because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement the torments of the wicked the redemption and glorification of the Saints The first Act of this Vision is a Proposition touching the overthrow of Paganisme through the coming of Christ and the propagation of the Gospell unto the Gentiles Satan being bound by the hand of Christ that hee might no longer seduce them and of the various condition of the Church partly bloody under the Romane Tyrants by whom many millions of the Saints were slaine with the sword for the Gospels sake partly most corrupted and afflicted under the Romane Antichrist who forced all to worship him and his Image and to receive his Character all that worshipped not or received not his character he most cruelly persecuted This Act is contained in the foure first verses of this Chapter The analogy and in the first part indeed touching the binding of the Dragon that hee might no more seduce the Nations it answereth to the first Seale of the second Vision where Christ riding on the white horse of the gospell conquered among the nations Chap. 6. ver 2. but in speciall to the woman traveling to bring forth the man-child and to Michael fighting for the woman and overcoming the Dragon in the third Vision Chap. 12. But in the other part touching them that were beheaded it answereth to the second Seal of the second Vision where there came forth a red horse the Church as it were being in blood Chap. 6. ver 4. and to the three former Trumpets of the third Vision Chap. 8. ver 7. Lastly in the third part touching them that worshipped not the Beast it answereth to the fift Trumpet of the third Vision Chap. 9. ver 1. and to the raging of the Beast in the fourth Vision Chap. 13. ver 1. The second Act is an Antithesis of the Proposition so far as it respects the two latter parts declaring the consolation of the godly that were beheaded for the testimony of Iesus and killed by the Beast for denying to worship him that they should live and reign with Christ in blessednesse This Act is mingled with the former The Analogy ver 4. and is continued vers 5.6 and answereth partly to the fift Seale of the second Vision where white robes were given to the soules of the Martyrs crying under the Altar c. Chap. 6. v. 9. partly to the joyfull multitude of the Sealed ones in the same Vision Chap. 7.10 and to the said multitude of Sealed ones standing with the Lamb on the mountaine in Vision fourth Chap. 14. ver 1. as also to the multitude of harpers standing upon the Sea of glasse and singing to God in the Fift Vision Chap. 15. ver 2. The third Act is an amplification of the calamities and Combats of the Church after the thousand yeeres and the loosing of the Dragon under both Antichrists viz. the Western who by the seducement of Satan shall under the name of Christ bring in new Pagamsme the Eastern also who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church God from Heaven protecting the same and casting fire upon the adversaries Chap. 20. verse 7.8 and the first part of verse 9. This Act answereth to the Sixt Trumpet of the third Vision The Analogy touching the foure Angels let loose at Euphrates and with an innumerable Army wasting the third part of the earth chap. 9.14 Lastly the fourth Act shal be the Catastrophe or end of the State of all things terrible indeed and mortall to the Wicked because they shall all be cast with their head the Dragon into the lake of fire that they might cease to rage against Christ and that in the last judgement which is represented by a most evident Type from the latter member of the ninth verse of the twentieth Chapter unto the end of the said Chapter But joyfull and plausible to the church and godly because the face of heaven and earth being renewed in the heavenly Ierusalem they shall enjoy eternall happinesse and glory with God and the Lamb Chap. 21. the whole and the first five verses of Chapter 22. This Act therefore hath two parts in the former touching the punishments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision ch 14. and to the seventh Viall of the haile like Talents in the fift vision chap. 16.21 and to the victory of Christ casting the Beast and the False-prophet and Kings of the Earth with their Armies into the lake of fire and brimstone in the sixt Vision Chap. 19.20 In the other part touching the felicity of the godly it answereth unto the end of the second Vision describing the blessednesse of the godly before the throne serving God day and night Chap. 7. This is the true Order of the last Vision which indeed seemes to be exceeding obscure in the three first Acts thereof and hath diversly troubled all Interpreters But being compared with the former after the manner which I have shewed it shall receive much light that wee may not curiously or dangerously grope in darknesse The Argument Parts and Analysis of CHAPTER XX. THe Dragon is bound with a chaine and by an Angell cast into the bottomlesse Pit a thousand years that be might no longer seduce the Nations In the mean while the soules of the Martyrs and the Conquerours of the Beast and his image do live and reigne with Christ as the Blessed and Holy Priests of God and of Christ the remnant remaining in death After the thousand yeers the Dragon being let loose doth again seduce the Nations and raiseth Gog and Magog to battell against the campe of the Saints but they being consumed with fire from Heaven the Dragon is cast into the Lake of fire and brimstone and the Vniversal Iudgement of the dead is set forth The Parts are three THe First of the Dragons binding a thousand years in 6. verses The Second of his loosing after the thousand yeares and of his attempt vers 7.8.9 The Third of the casting of the devill and all adversaries into the lake of fire from the latter part of ver 9. unto the end of the Chapter In the first part which concernes the binding of the Dragon 1. Is noted the Author An Angell descending from Heaven and the Insiruments the Key of the bottomlesse pit and a great chaine Verse 1. 2. His
in the least to be proved by the Apocryphall History touching Raphael apprehending the devill and binding him in the desarts of Aegypt Iohn therefore saw Christ in the forme of an Angell not falling but descending from Heaven to wit by his Incarnation Eph. 4.10 Ioh. 3.13 Hee that descended is the same also that ascended And no man ascended up to Heaven but he that came downe from Heaven even the son of man which is in Heaven But thou wilt say to what purpose was it that Iohn should see the Incarnation of the Son of God a thing known and past some while before Yea it was to great purpose at least in a word to note the originall of the Authour of so great a worke which then began to be done and which was to continue a thousand yeeres that Satan being restrained from seducing the nations the fullnesse of the Gentiles should come into the Church he therefore saw Christ descending from Heaven that he should bind Satan that is destroy the workes of the devill as other so chiefly that horrible Idolatry and diabolicall worshippings by which Iudea excepted he had hitherto seduced all Nations This end of the Angels descending and this cause of the Dragons binding is plainly declared ver 3. For if Satan should have been permitted to sway any longer among the Gentiles in vaine the Apostles had preached the Gospell unto them Therefore Satan was to be bound that is by the singular power of God restrained that he should no longer bewitch the Nations who by the preaching of the Gospell were to be gathered unto the Church of Christ Now I see no reason why we should leave so cleare and plaine an Interpretation especially seeing such as like not the same alledge nothing more probable or agreeable to the present Type The first birth or beginning of the Church gathered of the Iewes and Gentiles was somewhat more manifestly shewed unto Iohn under the Type of a woman in travell Chapter 12. unto which the History of this Chapter doth much accord as I touched in the Preface of the Vision Having the Key of the bottomlesse Pit Touching this Key and Pit See Chap. 1. ver 18. and Chap. 9.1 The Key of the bottomlesse pit is the power of Hell This Christ hath one way Antichrist another way as was there shewed The Pope hath the same by prevarication How christ the Pope have the keyes of the bottomlesse pit Christ by power given him of the Father The Pope hath it to open the Pit of Hell and thence to draw out the pestilent smoake of his doctrine and the hellish Locusts Christ hath it to shut up the Dragon in the bottomlesse pit A great Chaine That is long and strong enough to bind the most cruell adversarie as the forme of a Dragon Chap. 12.13 shewes him to bee This Chaine doth metaphorically denote the omnipotency of Christ and all other meanes by which he hath bound Satan as his Passion Crosse Death and Buriall Resurrection Ascension the sending of the Holy Ghost and chiefly the doctrine of the Gospell by the preaching whereof Christ hath as strongly bound Satan by destroying and rooting out Paganisme among the Gentiles and converting them to the Faith as when a mightie adversary is bound by the Conquerour with a great chaine 2. And he laid hold on the Dragon What is this but the casting out of the Dragon and his Angels into the earth by Michael as in Chap. 12.9 This Angell therefore and Michael there spoken of is one viz. Christ whose Victory over Satan was there figured out generally that he should no more accuse the Elect in the sight of God but here specially that he should no more seduce the Nations as it is in verse 3. And that we may certainly know that this Dragon is the same whom Michael there did vanquish The same dragon that is here bound was overcome in chap. 12. he is here set forth by the same Titles The old Serpent the devill Satan the reason of which we there expounded Now this so exact a description doth altogether constraine us to understand here by the Dragon none other save the devill and Satan For wherefore should hee be defined with so many names which alwayes in Scripture denote the devill if some other adversary ought to be understood Therefore in this place I can no more subscribe to Brightman who will have this Angell to be Constantine the Dragon Maxentius and Maximinus whom he destroyed for the good of the Church then to Lyra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus bound him This binding saith ANDREAS is the casting downe of the devill which was done by the force of the Lords Passion The binding of Satan for thereby the power of Satan is bound a token of which thing was seene in the destruction and overthrow of the heathenish Idolatry the demolishing of Idolatrous Temples the ceasing of Sacrifices on their Altars and at length the knowledge and obeying the will of God revealed throughout the whole world the sum is It is Christs victory over Satan of which mention is made in the Gospell The Prince of this world is judged Io. 16.11 Luk. 10.18 Ioh. 12.13 I saw Satan as lightning fall from Heaven Now shall the Prince of this world be cast forth But the manner of his binding is more exactly expressed in the following verse 3. And cast him into the bottomlesse Pit That is thrust him as it were fettered into the Infernall Prison And shut him For shut him up locking as it were the bottomlesse Pit that the Dragon might not come forth And set a seale upon him To wit on the doore of the bottomlesse Pit that neither he should breake out or any dare to breake open the prison before the time as the Iews sealed the doore of Christs Sepulchre Mat. 27.66 Dan 6.17 And Darius with his owne Signet sealed the Den of Lions that there might come no deliverance to Daniel save onely from God All these things are spoken after the manner of men to signifie the fullnesse of Christs victory over Satan for by his power and dominion Satan is kept as fast bound as a Malefactor in Prison and shackled by the Iudge An evidence hereof we have often in the Gospell where the devils beseech Christ that he would not send them into the bottomlesse Pit or prison Luk. 8.31 but the end which is added is well to be observed That he should no more seduce the Nation To wit with so free and full sway as formerly he had done The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more is very emphaticall This is the end for which Christ bound Satan that he should deceive the Nations no more Formerly therefore he had freely seduced them now he is bound or hindred from further seducing them that is from hindring any longer the faith and preaching of the Gospell unto the
Nations Now hereby is intimated that Paganisme Aug l 4. de C. D. c 25 L. 6. c. 2 c. in which divers kinds of gods were worshipped in stead of the true God the Sacrifices that were offered to Idols the Oracles which they had from devils with the exercise of their foule and ungodly worship came not so much by humane invention as by the deceit of the devill but after Christs coming and suffering on the Crosse and the Gospell by the preaching of the Apostles being published not onely to the Iewes but by little and little to the Gentiles also hereupon the Oracles of the devils were altogether silenced the Groves Altars and Temples of the false gods began to lie wast yea the Gentiles detesting the Impostures of Satan embraced the faith of Christ giving over their Magicall Bookes to Vulcan a remarkeable example whereof we read touching the Ephesians Act. 19.8 Suidas also recordeth that Augustus enquiring of the Oracle of Apollo what man should rule after him received this Answer from Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew Child the King of Gods Commands mee to avoyd This place and forthwith to returne To Pluto's darkesome shade From these our Altars bid thou art In silence therefore to depart Augustus having received this Answer went away and set up an Altar in Capitolium with this Inscription in Romane Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD. Thus therefore the Angell hath bound the Dragon Christ by his coming overthrew Paganisme delivered the Gentiles from the seduction of Satan and brought them to the light of the Gospell and faith of the Church But it may be demanded Was not Satan of old thrust into prison and bound with the chaines of darkenesse as it is said 2. Pet. 2.1 Jude ver 6. Besides hath not Satan even after Christs coming raged powerfully and yet doth Unto the former it is answered that the evill Angels indeed from the time of their first Apostacie were adjudged unto the prison of hell yet not so but that they might very freely goe abroad to hurt the sons of men so farre as the judgements of God should permit and suffer the same The devill therefore by his free raging in Paganisme held as it were his Kingdome among the Gentiles before Christs coming by Gods permission But now by Christs coming from Heaven Satan is said by a speciall judgement to be bound and thrust into the bottomlesse Pit because Christ did chiefly destroy his workes and kingdome among the Gentiles when by the light of the Gospell he opened the eyes of the blind that the deceits of Satan being discovered and condemned by them they might give themselves on to Christ Vnto the latter I say That Satan hath very many Emissary Angels under him by whom howsoever bound himselfe yet he is hurtfull to mankind and to the Church and ceaseth not to reigne in the hearts of the children of disobedience But the head being bound what should the servants doe for though God permit these to wander abroad the thousand yeers notwithstanding they could not any longer uphold Paganisme But thou wilt say In Chap. 12.9 not onely the Dragon is said to be cast into the Earth by Michael Christ but his Angels were also cast downe with him I answer That more generall Type of the fourth Vision noted that the devill with his Angels was so overcome by the death and resurrection of Christ as that neither he nor they could suppresse the Church in its birth and growth But this more speciall Type of the last Vision denoteth that the Prince of devils was so bound in the first thousand yeers that neither he himselfe nor his Emissary Angels could any longer uphold Paganisme Satans binding is not to be understood absolutely or hinder the course of the Gospell among the Gentiles The binding of Satan therefore must not be understood absolutely as if he then ceased altogether to do mischief but comparatively with limitation that he could no longer bewitch the nations with such grosse Idol-worship as he had before done Lib. 20. de C. D. cap. 7. of which Augustin To this end saith he the devill is bound and shut up in the bottomlesse Pit that now he should not seduce the Nations of which the Church consisteth which before hee powerfully seduced so long as they were out of the Church for neither is it said that he should deceive none but that now he should not seduce the Nations in which undoubtedly he would have the Church to be understood And in the following Ch. he expounds the binding more fully The binding of the devil is this viz. not to be permitted to exercise the whole tentation which he can either by force or fraud to seduce and draw men unto him by violent or fraudulent deceiving of them the which if it should have been permitted in so long time and in so great weaknesse of many hee would have cast downe very many whom the LORD would not suffer to be overcome and have hindred the faithfull from beleeving which that he might not do he is bound Thus he Enough of the binding how and why Satan is bound Let us see the time It is said in ver 2. He bound him for a thousand yeeres Here he saith That he should deceive the Nations no more till the thousand yeers be fulfilled and after that hee must be loosed a little season In which he sheweth three things First how long he shal be kept bound not alwayes but a definite or set time untill those thousand yeeres should be fulfilled so that Satans Imprisonment shall continue a thousand yeers Secondly what shal be afterward He must be loosed that is from his chaine out of the bottomlesse Pit to rage or sway freely For as the binding was a restraint that he could not rage freely among the Nations so his loosing shall be a permission to sway freely among them yea among the Christians also But least thou shouldest demand How satan must beloosed why this hurtfull Dragon shall not rather be kept up in prison he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be loosed that is set at liberty viz. by the Angell Christ who had bound him before which may not be understood of coaction as if he should force Christ to let him go and that Christ through weaknesse could keepe him in captivity no longer nor yet of any absolute necessity as if God could not do otherwise but of a necessity of the divine Counsell the reasons of whose counsell are known by the events Why God would have the Dragon loosed which shal follow the loosing ver 8.9 It seemed good to the divine wisedom againe to make use of Satans actions after his loosing for to execute some of his judgements in the latter times in the deceiving of the Nations and Gog and Magog that they should trouble the
campe of the Saints but at length bee devoured by fire from Heaven Therefore the Dragon must be loosed because God hath so decreed and that for most righteous causes First that it might appear how great the fury and power of Satan is unlesse he be restrained by God Secondly that the glory of God might be illustrated in the admirable overthrow of the adversaries and the preservation of the Saints For if he should never be loosed saith Austin Lib. 20 de C. d. cap. 8. his maligne power would the lesse appeare and the most faithfull patience of the holy City be the lesse tryed to be short it would bee the lesse discerned how the Omnipotent God hath so well made use of Satan to his owne hurt who hath not altogether taken him away from the tentation of the Saints although he be cast forth according to the inward man from true beleevers that they might withstand his assaults without and in this respect hath bound him least innumerable persons should be infected by the pouring out and exercise of his full malice or that such who ought to encrease and multiply the Church as some by comming to the faith others already beleeving should be kept off and withdrawne from the same Thirdly he sheweth how long Satan shal freely goe about after his loosing A little season which Ribera according to the common opinion of Papists understands to be three yeeres and an halfe or of the Kingdome of ANTICHRIST but this cannot stand because the Beast or Antichrist shall also reigne some while before this little season the thousand yeeres yet during as shall appeare from verse 4. Alcasar makes it to be a few years or dayes from the end of the thousand yeers unto the day of Iudgement But neither can this stand because the things shal not be of a few years or dayes which are spoken touching the Dragon being let loose verse 8. I ASSENT indeed that the last time from the end of the thousand yeares untill the day of Iudgement is here to be understood But this time cannot be meant of a few years or dayes as I shall shew verse 8. What the little season of the Dragons loosing is but shall containe some ages Yea now already from the end of the thousand yeeres to wit from the yeare of our Lord M LXXIII when the Beast Gregory VII began to reigne with both swords five Ages and that which runs on hath hitherto dured and shall dure to the day of Iudgement Notwithstanding he rightly calleth the same a little time for many reasons Why it is called little whither we respect GOD to whom a thousand yeers are as yesterday the seventy yeers of the Captivity a small moment Or the Dragon unto whom all the time of his raging is but a little and a short season though it continue some ages Psal 90.4 Isay 52.7 See before in Chap. 12 12. because his rage and malice can never be satiated Or the ages past since the Creation in comparison of which Iohn calleth the whole time of the Gospell the last houre 1. Ioh. 2.18 Or lastly and so I thinke Iohn intended in respect of these thousand yeeres which that short time shall not exceed but shal be shorter then the same because God according to the promise will for the Elects sake shorten those dayes of Satans rage and of the Gogish war Mat. 24.22 by the sudden coming of Christ to judgement the which is also intimated in this Prophesie v. 9. To these I adde a morall Reason that as for the comfort of the Godly the whole time of our tribulation in this life is by the Apostle called A light affliction for a moment 2. Cor 4.17 although in it selfe it is often long and heavy so for the comfort of the Godly the time of Satans raging is called a little season least the Godly for fear thereof should be dis-heartened For his rage shall dure but a short season now all things that are of small continuance are tollerable though great saith Cicero Cicero de Ancit It commendeth also the wisdome goodnesse and power of God who knowes indeed how to prove and exercise his Church Notwithstanding hee permits not Satan to rage any longer then himselfe pleaseth and so farre as may stand with our weaknesse But now at length we come to treat of the Thousand yeers The difficulty about the thousand yeers And I confesse that I take in hand this argument tremblingly because I see that many Interpreters both Ancient and Moderne have stumbled at this stone And the more I thinke upon it the lesse I finde how to unty the knot that hath troubled so many And having done all that I can I find it more easie to say what these thousand years are not then what they are For it seemeth that the Holy Ghost was pleased as it were to seale this Booke to all men by this darke mysterie the searching whereof might indeed exercise our study but restrain the boldnesse of a rash definition Wherefore I do not promise after all others so to unloose this knot touching the thousand yeers and millenary reigne of the Martyrs as to satisfie all men but will speake what the LORD hath given me to see following the steps of others so farre as I may First observe that the thousand years are here six times iterated Thrice it is said that Satan was bound for a thousand years and afterward loosed verse 2.3.7 Twice it is said that the Saints shall reign a thousand yeers with Christ ver 4.6 Once that the rest of the dead lived not again till the thousand yeers were finished v. 5. There are therefore a thousand yeers of Satans captivity and of the rest of the dead There are also a thousand yeers of the Saints reigning with Christ Whence ariseth the first necessary Question of all Whether these thousand yeeres bee the same or diverse Of old the Chiliasts or Millenaries affirmed them to be diverse whose opinion is anon to be examined And some learned Interpreters of these times also and among the rest BRIGHTMAN These thousand yeers saith he in which the Saints shall reign with Christ do begin where the former ended Thus Satan should be bound a thousand years and afterward Christ should reign a thousand years But I judge that one and the same terme of a thousand yeers is denoted and the reason is plain in the Text because in verse 2. 6. the thousand yeers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article but foure times afterward with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand yeers emphatically and significantly as if he should say Satans Imprisonment shall continue a thousand yeers and during these thousand yeers the Martyrs shall live and reign with Christ afterward Satan shall be loosed Wherefore the same terme of a thousand yeers is noted although in ver 6. it be more largely extended as there we shall see There
he was not able to seduce the Nations any longer or uphold Paganisme But that was in the yeer of our Lord LXXIII This yeare therefore we make the beginning of the thousand yeers of Satans binding From hence unto the Yeer of our Lord 1073. The end of the thousand yeeres are a thousand yeers at which time Pope Gregory VII a Celtiberian Monke and diabolicall Iugler poysoning Alexander II. invaded the Papacy by most wicked arts who sitting on the Papall Chaire the devill began againe to be loosed and to rage tumultuously filling the Christian world in a horrible manner with wars and slaughters by the means of this his cursed instrument But thou wilt say Whether the Dragon were bound in the first thousand yeers Did not Satan in the first three hundred yeers after the descension of the Angell most cruelly afflict the Church by the Romane Tyrants and in the three hundred following yeers defiled the Christian world with most grosse heresies and in the four hundred succeeding yeers raised up the Romane Antichrist out of the bottomlesse Pit giving unto him his Throne and great power working with all manner of unrighteousnesse and cruelty in the very heart of the Church How then could Satan be said to be bound these thousand yeers in which he raged so outragiously I answer The binding of Satan as before I said may not be absolutely understood as if he then could not or did not hurt the Church at all but restrictively unto the cause expressed in the Text so farre as he was then restrained from seducing the Nations any longer that they should not embrace the Faith of Christ To this binding of Satan it is sufficient that then he could not by the Tyrants Iewes or Philosophers hinder any longer the propagation of the Gospell among all Nations And therefore howsoever in great number the Gentiles were converted to Christ and Paganisme every where decayed yet no marvaile though Satan did rage in his principall members and breathed out threatnings by the Tyrants of the Romane Empire and by Hereticks in the Church it selfe Hence arose so many persedutions of the Saints and such great conflicts of the Church with Hereticks during sixe hundred yeers neither is it strange that Antichrist was then raised up by Satan for seeing hee was bound himself he gave his throne and power to Antichrist that the Beast might be the Vicar of the Dragon while he was in bonds and the more furiously exercise all his power Hence the Dragon is said to have given his Throne to the Beast Revelat. 13.2 By which it plainely appeareth how far these thousand yeers do agree with The comparing of the thousand yeers with the 1260. dayes 42. months or differ from the 1260. dayes and the 42. moneths in which the Holy City is said to be troden vnder foot by the Gontiles Chapter 11.2 and the Beast was to rage Chap. 13.5 In some part they agree for in the last foure Ages of these thousand yeers those 1260. dayes and 42. moneths began to run on because in them the Beast began to tread the Church under foot But they differ in that these thousand yeers are referred to Satans binding the 1260. dayes and the 42. moneths to Antichrists tyrannicall reigne They are already ended more then five hundred yeeres these are not fully ended because the Beast hath as yet scarcely reigned a thousand yeers Now those things that are brought against this our opinion Objections taken away are easily taken away FIRST the Order of the Prophesie is objected viz. that the Dragon shall at length after the Beast is cast into the Lake of fire be bound a thousand yeers in the bottomlesse Pit but the casting of the Beast shall bee the ruine of the Papacy Therefore the thousand yeers shall not be begun till at length after the ruine of the Papacy But the major is denyed because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision but not in order of time Before I say Iohn saw the Beast to be cast into the lake in the foregoing sixt Vision being as it were the last Act of that Vision but not in this last Vision in which is now afterward related the binding of the Dragon the which notwithstanding praeceded the casting of the Beast or ruine of the Papacy many Ages being as it were the first Act of this last Vision The plaine and forcing reason hereof is that the Beast and False-prophet shall not be abolished but by the brightnesse of Christs comming to judgement But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement The cause therefore of the errour is that the diversitie of that and this Vision is not observed Secondly they object That if the thousand yeers must begin from the destruction of Jerusalem then that time in which Satan shall be again loosed cannot be called a SHORT SEASON because it containeth above five hundred yea about sixe hundred yeeres But the consequence is denyed for although the time of Satans loosing hath now bin for these five Ages and perhaps shall continue an Age or two more even untill the end of the 1260. dayes the which thing the Lord knoweth Notwithstanding we have a little before clearly demonstrated that it is rightly called a LITTLE SEASON both in respect of God as also in respect of the Dragon and of the Ages past and lastly and that indeed principally in respect of the thousand yeeres of Satans binding then which that time shall be shorter because God will shorten those dayes for the elects sake Thirdly they object that such as have not worshipped the Beast nor received his Character should not then reigne with Christ those thousand yeeres But this is denyed for the thousand yeers were ended in Gregory VII unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on during all which time very many Martyrs and Professours worshipped not the Beast and his Image All these therefore after death did according to their soules live By the figure called Synecdoche a part is taken for the whole and reigne with Christ in blessednesse those thousand yeeres by a Synecdoche because they lived with Christ in the last foure hundred yeers of the said thousand Now in verse 4 I will plainly shew that this Synecdoche is neither unusuall in common speech nor in Scripture or that it derogates any thing from the happinesse of the latter Martyrs As therefore the Martyrs lived not altogether or were all put to death at one time but successively so also they began not altogether to live and reigne with CHRIST in Heaven but successively during those thousand yeeres Lastly It is objected that the devill was not bound in those first thousand yeers because he seduced very many But this was resolved in the first Question for neither are we to imagine that Satan was so bound
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
Chap. 1.5 Iohn calleth him the Faithfull Witnesse Surely I come quickly He confirmeth what he had twice said Behold I come quickly The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or also hath the force of an asseveration or oath and is rightly rendred Surely to take away all doubting as if hee should say I shall seeme to delay but it shall be no delay Mockers will think that I will never come but I will come before they are aware thereof Even so come Lord Jesus These are the words of John applauding and supplicating Christ to doe quickly what he promiseth He wisheth therefore that he may come quickly not in his owne name onely but he will have it to bee the common wish of all the godly Come quickly Lord Jesus And why should wee not wish for it To the wicked the day of the Lord shall be terrible But to us nothing can come more acceptable because then our Redemption shall draw neer and there shall be a perfect deliverance Then all teares shall bee wiped away from our eyes then we shall see him as he is and live with him for ever and ever O COME LORD JESUS FINIS A TABLE Of the principall matters and words contained in this COMMENTARY ABaddon an hebrew word 184. Abaddon is Antichrist ibid. Abuse of allegories corrected 81. Admiration begate Antichristianisme 297. To Adde unto the prophesie what it is 595 Afflictions of the Godly and wicked how they differ 79. Afterward what it noteth 145. Aire the common receptacle of all living creatures 398. Aire how darkened 175. Alpha and Omega 184. Alcasar answered to his two-fold signes 28 His reasons touching Antichrist answered 286. His fable 432. Alcasar stoutly refutes Haereticks by heare-say 287. his impudent fiction 481. Alexander III. trampled upon Fredrick I. 130. Allegorie of the Church and Christs birth of the virgine marie 256. Allusion to Ierusalem in Ezechiel 561. Allusion unto the waters in Ezech. 574. Altar in heaven what it is 154. Alogians their opinion of the Revelation 47. Alphonsus opinion of the mortall wound of the Beast 296. Amazement of the adversaries of the Church 244. Amurath king of Turks 189. Amethist 566. Analogie betwixt the seven seales trumpets and vials 498. Analogie of the visions ibid. Analogie between a milstone and Babylon 470. Anathemaes of the Nicean Counsel and of the Council of Trent 351. The Anathema of the worshippers of the Beast 354. Anathema and Kaâ—nathema what they signifie 576. Anatolius a strong opposer of Paulus Samosatenus 74. Angels sometime denote Church-officers 30. Angels are Gods eyes 90. They are strong 98. Innumerable 104. Whither there be four primarie ones 92. Angels must not be worshiped 105. The Angel of the East is Christ 140. Who is the strong Angel 198. The Angel with the censer 153. Angels why joyned with Christ and who 266. The Angels are Michaels messengers 266. Angels of the seven trumpets vials 376. Angels of the waters 383. Angel comming down from heaven who it is 453. The three Angels proclaiming Babylons ruine are not the same mentioned in the 14. Chapter 453. Angels are our fellow-servants 486. Angels how adjudged unto the prison of hel as soon as they fell 504. Angels preparation to declare the judgements of God 371. The Angel on the earth and sea is Christ 203. Angels and Men are Gods servants 478. 479. Antichrists two horns like the lambes 100. He apishly imitates Christ ibid. Antichrist set on his throne in Boniface III 127 Antichrist horribly shakes Christendom by violence and fraud 137. Takes possession of the Churches of Christ 141. yet could not wholy suppress them 139. though he laboured to hold the windes from blowing ibid. Antichrists character why imprinted on his followers 142. 312. 313. Antichrist whither a Iew of the tribe of Dan 144. Antichrist opens the bottomlesse pit and how 172. Antichrist who he is controverted by us and the Papists 286. Antichrist a vain scare-crow 514. Antichrists kingdome cannot be straitned to four yeares 367. Antichrists rise 170. 289 Antichrist fitly figured out by a twofold Beast 304. And represented in the Revelation under divers formes 305 Antichrist how both the woman and the Beast 404. Antichrist how cast alive into the lake of fire 496. Antichrist did rise in the thousand yeeres of Satans binding 513. Antiochus a scourge of the Iewish Church mystically figuring out Antichrist 298 Antipopes 295. The Apostles died all before Domitian Iohn onelie excepted 38. Apostles and Prophets wrought miracles by the power of Christ not by their own 50. Apostles called pillars of the Temple 72. Arguments for perseverance 61. Arians confuted 94. Aristotles commendation of justice 593. Armageddon the place of battle 397. Armies of heaven clothed in white to denote their puritie and splendor 491. Arnulphus Aurelianus his speech of the Pope 318. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 75. Asia what part spoken of in the Revelat. 7. Augustine vindicated 356. Augustus Altar set up in the Capitolium 503. The Authours opinion about the silence in heaven for half an houre 152. His opinion of the third trumpet 162. His opinion touching the particle Aparti 357. His opinion of the wound of the Beast 293. His opinion of the foure Angels hindering the windes to blow 139. B. BAbylon in the Revelation no city of Chaldea 343. Nor the world 344. But Rome 344. Not Heathenish but Popish Rome 345. Babylon in Caldea taken by Cyrus 392. Babylons ruine proclaimed 454. Her proud boasting 463. Her greatnesse 562. Babylon compared to a milstone 470. Balaam hired by Balack to curse Israel 44 drawes the Israelites to Idolatry ibid. Barbarous nations why called Angels 188 How the Beast warreth against the witnesses 232. the Beast his warre 301. His two swords ibid. When the warre began 302. The four Beasts continually worship him that sits on the throne 93. The Beast rising out of the sea agreeth with the little horn in Daniel 285. The Beast overcomming the witnesses is Antichrist how he shall overcome and kill them 231. 232 The Beast with seven heades denotes Antichrist 285. The Beasts attributes agreeing to Antichrist ibid. How the Beast ascended out of the sea 288. Wherein the Beast differs from the Dragon 290. The Beast is the Romane Antichrist 297. is worshipped as God 298. hath universall power attributed to him by the inhabitants of the earth 302. The other Beast denotes Antichrist and his members 305. his rising out of the earth 306. The Beast apishlie imitates Christ 313. The Beast rising out of the sea is Antichrist 367. is the same with the beast rising out of the earth ibid. Why the Beasts explication is aenigmatical Chap 17. vers 8. When the Beast ascended out of the Bottomlesse pit 417. The Beast Antichrist is the Eight king how he came to it 428. 429. The Beast is going into destruction 430. The Beast is Antichrist 494. The Bellie of the Babylonish strumpet full of blood 413. The beginning of the creation of God ambiguously