them to death but also insult contumeliously over them after their death All sorts of injuries are here noted under this one which for the kind of it is the most inhumane namely to hinder their carkeises contrarie to the law of all nations from beeing buried but causing the same to be thrown forth unto the scorn of all in the streetes of the great city The carkeises of the witnesses are not onely their bodies What is meant by the carkeises of the witnesses unto which these things doe frequentlie happen according to the letter for the Beast wil not suffer any heretick to have Christian buriall as they call it but also their names cursed by him and bookes which he prohibits to be made use of read or sold but causeth them to be burnt to be short their families also which he seekes by all meanes to make infamous and to suppresse So that to lie in the streetes is to be exposed to the publick scorn of all men But where shall these things be done In the streets of the great citie It is questioned what this is Ierom takes it to be the world but Ribera refutes him Epist 17. ad Marcell and will have it to be Ierusalem the which thing Alcasar also pleadeth for But this the text refuteth by the word spiritually here added as doth the Angel also Chap. 17.18 The woman which thou sawest is that great city which reigneth over the kings of the earth now by that great citie Rome is understood as the Iesuites themselves confesse But certaine it is one the same great city is both there and here spoken of In the stretes of this great city the carkeises of the witnesses shal be exposed to the scorn of the multitude both properly and figurativelie First properly This great city is Rome see Chap. 14.8 17.18 How they carkeises shall lie in the streetes of Rome because they shall suffer the contumelies here described in the publick places courts palaces temples theaters streets of the Romish citie For the lightnings thunders of excommunications the martyrdomes punishments warres against the testimony of Iesus Christ are all forged in the shoppe of Rome from thence with great celerity sent abroad over the Christian world Now by a synecdoche the great city is put for the whole jurisdiction of the Pope which extendeth it self over all Italie France Spaine Germanie Poland Hungarie c. as if all were but one citie as the Poet sung of old touching the Romans Cuncti gens una sumus Wee are all one nation Claudianus in whose streets princely palaces courts market places ports theatres c. the martyrs of Christ are reproachfully defamed cursed condemned To be short least we should be ignorant of what citie these things are spoken Lipsius Stapleton have not long agoe published in print the former the greatnesse of the city the later of the Church of Rome Which spiritually is called By three titles this great city the seat of the Beast is marked out that so we may the better understand its shameful filthinesse horrible idolatrie blindnesse cruelty detestable impiety Sodom First Rome is called Sodom not literally for Sodom was now long agoe consumed by fire from heaven but spiritually or mystically that is allegoricallie and in a certain similitude for the word spiritually is not here put in a Theological but Rhetorical sense And this is plain because to speak Theologically there is nothing spirituall in this city except the bare name as beeing called the holie city Catholick Romane Church Spiritually therefore it is Sodom that is metaphorically because it is like unto Sodom But wherein stands the likenes In filthines Sodomiticall lust which horribly reigneth in this great city And hence it is called the mother of fornications Gen. 19.5 Ezech. 16.50 Rom. 1.17 ha 17.4 Chap. 17.5 The abominations of the Sodomites are known unto us by the holy Scripture and the like evils were practised by the Romanes in the Apostles times But thereunto Iohn here hath no reference For he prophesies of Rome which should be the seat of the Beast afterward called a woman of whoredomes Therfore she is called Sodom as most infamous by her Sodomitical beastlinesse Now let us but looke upon the great citie of papacy what is it but as an abominable warehouse of all spirituall corporal fornications In the city it self in which is the seat of the Beast filthy lusts not to be named are commonlie freely committed nourished commended gain made thereof If any doubt let him read histories or goe to Rome and he shall finde the truth of that which PETRARCHA complaines of viz. that deflowring ravishing incests and adulteries are now but as a sport to the Pontificall lasciviousnes He shall finde that of Mantuan true I pudor in villas si non patiantur easdem Et villae vomicas Roma est jam tota Lupanar Goe shame into the villages if they refuse Such lothsome beastlinesse whole Rome is now a stewes And again Roma vale vidi satis est vidisse revertar Cum Leno meretrix scurra Cynaedus ero Now farwel Rome I have thee seene it was enough to see I will come back when as I mean bawd harlot knave to be And what was answered to one inquiring about Rome Roma quid est Amor est quem dat praeposterus ordo Roma mares noli dicere plura scio But what is Rome she is that love which natures rule doth breake For it s at Rome ' mongst males I know much more but wil not speake There have been some as I have heard and glad I am I have not seen the same who have published bookes by the Popes authoritie in commendation of the unnaturall villany of Romish buggerers O WICKEDNESSE O SODOME And Aegypt Aegypt was not a citie but a kingdom by which we understand that this great citie is to be applied unto the whole kingdom of the Beast For allegorically it is Aegypt that is like unto Aegypt In what in idolatrie blindnesse cruelty Herodotus witnesseth that the Aegyptians were beyond measure superstitious worshipping oxen cowes doues onyons garlick other herbes Juvenal also Sat. 15. sheweth that the Aegyptians were so deprived of understanding as to worship the Crocodyle the bird Ibis munkies fishes dogges hogges and onyons Oh holie nations saith hee who have their Gods growing in gardens The great citie of the beast changing the name onely doth worship the same or the like thinges For there is nothing at all which the Priestes after the example of the Aegyptians doe not give religious adoration unto by their consecrations Yea the Beasts idolatrie is worse in honouring of wood stones brasse gold together with his breaden god wheras the Aegyptians for the most part worshipped things in which there was life Mantuan therefore Eclog. 9. taxeth the Romanists for viler idolatrie then was amongst the Aegyptians in these verses Fama
is observeable it properly signifies gilded Now Instruments are commonly gilded thereby to deceive outwardly appearing to be gold when as inwardly they are scarse Copper It notes the hypocrisie of this whore shewing that with vaine and idle shaddows she shall deceive the world Here Ribera sends us backe unto the Ancient Romanes Conquerours of all Nations who brought the riches of the world into their City Notwithstanding he acknowledgeth that these things are also to be referred to future times Indeed be had said more rightly if to the time some while past and present for as yet the woman hath not put off her whorish habit Secondly the Instrument in her hand is a golden Cup which she presented to the Kings and Inhabitants of the earth The whorish inticemants of Antichrist are noted much like the description in Proverbs 7. for cups serve to stir up lust This golden cup are the golden titles of the Pope by which hitherto he hath perswaded the world to drinke the wine of his fornication namely that he is Pope the Father of Fathers the Pastor of Pastors the most holy father Holinesse Christs Vicar Peters Successour the head of the Church Spouse Foundation Prince of priests Apostolicall Bishop lib 2 de P R cap 13. Vniversall Ruler of the Citie and world c. from all which Bellarmine labouring to demonstrate that the Pope is an Ecclesiasticall Monarch of the whole world what doth he but hence uncover the whores nakednesse But now what was within her Full of abominations and filthinesse of her fornication Outwardly she is gold inwardly poyson he understands the filthy blasphemous doctrines and detestable Romish abominations and wickednesses with which the whore hath made drunke the Christian world The Prophets call the worshipping and trusting in Idols and creatures which God abhorreth Abomination because it is the foulest fornication drawing with it all kind of impurity and wickednesse And indeed the Romish Strumpet hath poured these deadly poisons out of her bewitching cup. Ribera doth againe send us backe to heathenish Rome who induced the nations under them to serve their Idols Euseb lib 2 histor cap 2 Tertull. in Apol ca 5 But the contrary is true for the Romanes were so far from forcing the Nations they conquered to forsake the worshipping of their own Gods and embrace theirs as that they would have all strange gods erected set up at Rome lest any of them should not be there worshipped Christ onely excepted whose worship the Senate rejected at the perswasion of Tiberius because he had not first approved of the same Popish Rome therefore it must needs be which to this day holdeth this Circean cup in her hand 5 And upon her forehead a name written The third note openly setting forth the filthinesse of the woman is her name which she carries written upon her forehead that by the very sight thereof she may allure every one shee meetes with to commit folly with her It sheweth that this publicke Strumpet is most impudent as shewing her name openly to the world MYSTERY BABYLON THE GREAT THE MOTHER OF FORNICATION c. It is a question whither or no the word MYSTERY be spoken of the name If it be it bewrayes the profession of the whorish kingdome which chiefly is imployed about Mysteries Sacraments Ceremonies Pompes it shall be I say an ecclesiastical Monarchie having both swords Notwithstanding Andreas joynes Mysterie with the name written as it were appositively A name written Mystery that is having a mystery in it or beeing mysticall for Rome is Babylon the great not properly but mystically as before it was called Sodome Egypt Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a spirituall Allegory because of likenesse in idolatry blasphemies abominable filthinesse and tyranny against the Saints Thus Anonymus 260. yeers agoe Babylon the great the city Rome or the Papall Court This woman is called a Mother in imitation of the former but very unlike in respect of issue for the first was mother of the man-child caught up unto God or of blessed Confessours and Martyrs This is the mother of fornication and abomination of the earth for all the abominations that have reigned these thousand yeeres in the Christian world have by this mother beene sowed and brought forth and propagated And therefore Rome doth to this day glory in the name of Mother of Churches neither is it to be admired that her daughters as heires of their mothers abominations and fornications should be followers of her steps But as for the reformed Churches in Germany France Brittane Poland and Hungary who in these latter ages worship God and Christ the onely Saviour without Idols they are so farre from acknowledging this whore for their mother as that they detest her abominations with all their hearts and flee from them 6 And I saw the woman drunken We have seen the habit and forehead of the woman Now he shewes us her belly also swollen not with wine but with blood which againe is very monstrous for as it was unnaturall for a woman to ride on the backe of a cruell beast so it is no lesse horrid to consider the cruell mind of this woman her belly full of blood by which nothing undoubtedly is signified but her unsatiable cruelty and bloodthirstinesse Of this drunkenesse thus my Anonymus because saith he Antichrists Church being finally condemned for her wasting and abusing the goods of the Church shall suffer so great vengeance as through paine she shall be past feeling like a drunken man Therfore he thinkes that she is said to be drunke because of her astonishment beeing like a drunken man without sense or feeling of her punishment But because she is expresly said to be drunken with blood it is certainely to bee understood of her cruelty against the Saints and Professours of the Gospell Which Anonymus adding in the following words Of the blood saith he of them who feare not to professe the doctrine of the Gospell in spite of the whole Colledge of Antichrist Therefore she is said to be drunke that is full of blood The belly of the woman filled with blood by a metaphor usuall to the scriptures taken from men drunken and enraged with strong wine But with whose blood Of the Saints and Martyrs of Iesus Against whom the Beast made war Chap. 13. and whom he slew Chap. 11. Ribera acknowledgeth that this agrees to no City so well as to Rome yet hee labours againe to send us to Nero Domitian Diocletian and other Persecutors of Christians but absurdly for how should the Emperours be the woman Or how should this woman drunken with blood whose judgement is next joyned with the judgement of the Beast and shall be accomplished at the end of the world be Ancient Rome which hath not for thirteen hundred yeeres shed any blood of the Saints but hath ceased to be What Mystery also should be applyed to old Rome certainely this mysticall name is as absurdly written by the
Secondly Iohns commission to write the vision And lastly a commandment given him to send the same to the seven Churches And hence it is very cleare that Christ is that Son of God who spake in vers 8. For both there and here he taketh the same things to himselfe And there is no question to be made but that in this place hee speaketh himselfe and of himselfe Eniedinus the Samosatenian objecteth that these words are not in all copies nor yet in the Latin version and for this citeth the Annotations of Beza I answer though Aretas and Montanus have them not yet Andreas and the Editions of Paris have them with other approved copies Beza also confesseth that the repetition agrees well with the style of Iohn for Christ being to command John to write this vision declares his authority from his Godhead to the end he might not doubt but what he did was truely divine In these very words Christ speaketh of himselfe verse 17. and Chap. 21.6 22 13 so that it seemeth some hereticke adventured to blot this out of the vulgar version thereby to darken the divinity of Christ or els some presumptuous person did it who thought this repetition needlesse And what thou seest write in a booke The command of writing confirmeth the authority of this booke For John wrote this prophesie not of himselfe but by the commandement of Christ for though here the commandement bee particular to write this first vision yet in vers 19 it is Generall not onely of the things which are but which shall bee hereafter Write what thou seest This serveth for the authoritie of the booke for the Apostle is to write not the things which he thought fit but what God gave him to see And send it to the seven Churches in Asia By seven Rupertus understandeth all the Churches but it is to be taken restrictively of the seven greater Churches of Asia the lesse because they are expresly named Chapt. 2 chap. 3. Mark 13 37. and epistles directed to every one of the Bishops or Pastors thereof yet so as that saying of Christ appertaineth to this place what I say unto you I say unto all Ephesus Situated neer the sea was the head city of Ionia a famous mart towne and the more in respect of the temple of Diana which perished with the seven wonders of the world Here a tumult being raysed against Paul the towne Clerke cryed out yee men of Ephesus what man is there that knoweth not how the city of the Ephesians is a worshipper of the great Goddesse Diana and of the Image which fell downe from Iupiter Here the Apostle Paul taught and constituted a Church to whom afterward he wrote an Epistle And to Smyrna A sea coast towne in Ionia and a colonie of the Ephesians taking its name from Smyrna the wife of Thessalus and builder thereof In it was the porch and temple of Homer who as is said was born here it is probable that either Iohn or some other Apostle gathered a Church to Christ in this place And to Pergamus Or Pergaâ—â—â— a city of Troas or Phrygia famous because of the Trojane tower Ovid. Lib. 13 metamor called Pergamus of which the poet mentioneth it was the country of Galen the phisitian from this place came store of that paper which we call parchment there is mention made no where of this place in the history of the Apostles unles it bee Acts 20 vers 6 where Paul remained seven dayes at Trods and raysed up Eutichus being fallen dead through the window so that it seemeth this Church also was planted either by John or the Apostle Paul Thyatira The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plurall it is a city of Lydia neer Pergamus seated on the river Lycus Act. 16 14. Acts 20 28. Of this city mention is made in the historie of Lydia a seller of purple of Thyatira it seemeth that Paul preached the Gospel in the place though when Lydia was converted to the saith shee heard him teach at Philippi To Sardis Gr. to those in Sardis a city of Lydia also by the mountain Tmolus of old the royall Lib. 5 cap. 29. and famous city of Croesus Plinie calleth it Moeonia Philadelphus A city of Mysia there was also a city so called in Aegypt another in Coelesyria but this Philadelphia was in Asia the lesse And unto Laodicea A city as Ptolomie saith of Caria But Plinie and Strabo affirme it to bee in Lydia For divers cities were so named as in Syria and Caria Lydia and Media but John was commanded to write unto Laodicea of Jonia which was neere Ephesus it seemeth that Paul had preached in this place because he willeth that the epistle which he wrote to the Colossians should be read in the Church of Laodicea The Angel or pastor of this place was an hypocrite being neither hot nor cold against whom Christ being highly offended threatneth destruction chap. 3. But happily it may seeme strange to some saith a learned interpreter where Rome was at this time to which for saving further labour this epistle might have been written in stead of all other Churches seeing she boasteth herself to be the head of all indeed Christ seemeth to have forgot himself in passing by his viear not so much as in one word to mention him who as it seemes should onely have been spoken to but the answer why Christ wrote not to him is at hand he knew he could not erre neither had neede of admonition therefore let this omission be one of the prerogatives of the holy sea And I turned to see the voice To see him who spake behinde him to the end hee might obey his commandement It is a figurative speech the effect being put for the cause for a voice is not seene but heard but Iohn being turned about comes to describe who and what maner of person he saw speaking unto him Thus much concerning the preparation to the vision now followeth the vision it self which first is described afterward explained And in the midst of the seven oandlesticks There appeared to Iohn seven golden candlestiks and in the midst of them one like unto the Son of man giving commandement to him to write the following visions and to send seven epistles to the seven Churches in Asia Christ himself propounding unto Iohn the arguments therof all which served for Iohns encouragement in his banishment and that the neighbouring churches might take notice of his Apostolical authority Interpreters dispute who it was that appeared to Iohn like unto the Son of man Some take it indefinitely for any man others for an angel others for Christ but the scope drift of the matter doth manifest it was Christ that appeared in this likenesse both because he commandeth Iohn to write this revelation vers 19 revealed the following visions to John chap. 4.1 which onely Christ did as also because he is said in vers 18 to have been dead but
to them of the houshould of faith 3. his faith that is his sincere preaching of the truth received from the Apostles And lastly his patience in suffering of afflictions for the cause of Christ for this Church also if it be true which Epiphanius writes was persecuted by the Pagans Jewes and Cataphrygians notwithstanding this Bishop remained still constant in the truth And thy workes and the last The first and is declarative for chiefly thy workes the latter and seemeth not necessarie and the text may thus be read thy last workes are more then thy first as the vulgar Complutensis and Andreas read it It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution for the which Christ here much commends him as adding this exellent work to his former or otherwise because in the general course of his life he daylie became more excellent for his latter workes were more that is more manifest proofes of his constancie and more worthie of praise then the first So that he is commended for his holie progresse in the duties of piety which is an example unto us that we also should labour to increase in the like workes of faith and love 20. But I have a few things against thee The second part is a reproofe of few things so the like in v. 14. not as if his evils were of no great corcernment but Christ like a good physitian lessens the disease that the patient may the sooner admit of the cure and not despaire of amendment His evil was in permitting the false prophetesse Jezabel to teach and seduce many to commit fornication and be present with idolaters at their worship and Idol feastings for it seemeth this woman was one of the Sect of Nicolaitans whose doctrine she maintained For these deceivers under pretext of libertie and Christian charitie taught that women were to be accounted common that it was lawful for them to communicate with the heathen in their services and feastings now howsoever these things were scandalous and dangerous yet of them thought indifferent and in the liberty of Christians and this verie practice some libertines at this day doe imitate This was a great neglect of zeale and courage in the Pastor in not seeking to redresse and free the Church of so pestilent an instrument but to suffer her amongst them to the destruction of many Shee is called Jezabel by a similitude as being equal in craft and malice to Jezabel the wife of Ahab for as this vilde woman by false witnesses caused Naboth uniustly to be put to death and cruelly oppressed many of Gods prophets so this lying Prophetesse boasting of divine revelations led aside many from the waye of God to her filthinesse and devilish worship of Idols Interpreters doe differ whither this was one woman or many and whither there were a whole Sect and nation of them Epiphanius as we have already shewed supposeth this to be spoken of Priscilla Maximilla and Quintilla false Prophetesses of Montunus who blasphomously boasting himself to be the comforter seduced these women to commit fornication with him and to Prophesie in his name But on the contrarie the text sheweth that it is spoken of Jezabel who at that time bore sway in the Church of Thyatira and not of any to come afterward neither is it likely that onely this Epistle should reprove vices to come when as all the other speak of things present Andreas understandeth it by a figurative speech as meant of the heresie of the Nicolaitans But wherfore should that sect be here darkned with such a kind of speech which twife before was manifestly named and treated of Alcasar coniectureth that by her the Iewish Synagogue is to be understood But there is no reason to transform the Iewes into the woman Iezabel who were before v. 9. comdemned by name and again in cha 3. v. 9. Besides the whole description tends to set forth in special some one particular wicked woman seing therfore there is no necessarie reason leading us to depart from the literal sence it is probable that this woman was verie famous in the city of Thyatira for her wealth authoritie and shew of pietie but in truth for her uncleannesse deceit and ungodlines was equal with Iezabel of old seducing many to forsake the truth and participate with her in horrible wickednes But touching this woman and her mentioned chap. 17. who is called a great citie there is no agreement betwixt them For there it is expressly said that by her is signified a great multitude yea Rome it self whereas here no such thing is intimated 21. And I gave her time This sheweth Christs patience and the obstinacie of this woman who made no use of his long sufferance in giving her time to repent Thus the wicked grow secure because of Gods forbearance and seeing Iudgment is not speedilie executed they rejoyce and thinke to go unpunished But what their reward shall bee is plain both from this place and Rom. 2.4.5 22. I will cast her The third part of the narration is a threatning of judgment which men by their inpenitencie bring upon themselves The punishment denounced is threefold 1. Against the woman herself 2. Against her lovers And 3. against her children Jezabel is threatned with a foule disease for so God commonly punisheth impure harlots to make them lothsome to others and publick exampels of dishonest courses Into a bed The antecedent is explained by the consequence Sick persons keep their bed the sence is the bed which she hitherto had abused to lasciviousnes luxurie and pleasure should be changed into languishing and sorrow But the Godly man the Lord wil strongthen him upon the bed of languishing Psal 41.3 make all his bed in his sicknesse And them that commit adulterie with her Her lovers shall also be punished eyther externally by the sword of the magistrate or some others or internally by torments of conscience But I rather take it to be meant of outward shame and punishment Vnlesse they repent Behold the mercie and patience of God he wil not destroy a most wretched harlot with her adulterers before he cal them to repentance being ready to forgive such as amend their wayes thus we see how repentance is the onely means to escape punishment Some times indeed the Lord inflicts temporall chastisement upon the repentant but the same is both mitigated and turned to their good besides none of them are eternallie punished 23. And kil her children with death He threatneth death to the children of this harlot which some take properly for such as were borne in fornication whom the Lord would suddenlie destroy by a heavie judgment that such an adulterous generation might not be spread among men Others take it metaphorically for her companions and lovers who defyled themselves with her I rather approve the former sence for otherwise the difference between the adulterers and their children would be taken away Hence we may learn 1.
Epistle to the Bishop in Sardis 1. And unto the Angel of the Church in Sardis write these things saith he that hath the seven spirits of God and the seven starres I know thy workes that thou hast a name that thon livest and art dead 2. Be watchful and strengthen the things which remaine that are readie to dye for I have not found thy workes perfect before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what hower I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walke with mee in white for they are worthy 5. He that overcommeth the same shall be cloathed in white raiment and I will not blot out his name out of the booke of life but I will confesse his name before my father and before his Angels 6. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNnto the Angel of the Church in Sardis By the name Angel as we have formerlie shewed is noted the Pastor of the Church and not him onely but the rest of the officers yea and the whole Church for it seemeth they were all alike faulty according to that of Iesus the Sonne of Sirach As the judge of the people is himselfe so are his officers and what manner of man the ruler of the citie is such are all they that dwel therein Sirac 10.2 And therefore whatsoever is amisse in the people is imputed to the negligence of the Pastor and what is good in them to his prayse and commendation Some old writers affirme that Melito was Bishop in Sardis of whom Eusebius maketh mention lib. 4. hist cap. 26. But neyther the argument of the Epistle nor time when it was written doth agree hereunto For Melito is commended for his sanctitie martyrdome this teacher is accused of hypocrisie negligence Moreover Melito was Bishop of Sardis in the raigne of Antoninus Pius unto whom Iustine Martyr dedicated his second Apologie in behalf of the Christians This Anton raigned more then sixty yeeres after Domitian in whose time John being banished into Patmos wrote the Revelation Now it is not probable that Melito should so long continue pastor in Sardis although in al likelihood Polycarpus all this time was teacher in Smyrna see cha 2.8 Therfore howbeit it be uncercaine who he was not beeing named yet Christ sharply reprooves him for his hypocrisie and negligence Hence observe how vainly the Romish Parasites boast as if the Pope and his adherents can not erre in matters of faith seing two onelie of the seven teachers of Asia are commended for their sinceritie in life and doctrine the rest accused by Christ eyther of foule hypocrisie Hor in Epist quid concinua samos quid Craesi regia Sardis or of the haeresie of the Nicolaitans In Sardis The famous and sometime royal citie of Croesus seated as Plinie writeth on the side of the mountaine Tmolus of which I have before spoken but here again repeat it least some might be mistaken as those who thinke that the Synod called Sardicensis held in the eleventh yeare of Constantine was in this citie For Sardica was a towne in Illyria to which place came all the easterne westerne Bishops by the commandement of Constans Constantius Emperors But this Epistle was not written to the Angel in Sardica but in Sardis It consisteth of a preface a narration and a conclusion The preface by two epithites declareth the majestie of Christ the author of this epistle and his care for the Church he is said to have the seven spirits of God and the seven starres to wit in his right hand as in chap. 2.2 from whence it might seeme that the words the seven starres were taken and here misplaced but the consent of all copies is to be allowed By the starres the teachers are signifyed as chap. 1.20 But in the description of Christ cha 1.20 there is no mention made of the seven spirits therfore some have thought that they are the seven spirits mentioned cha 1.4 but seing these spirits are joyned with the seven starres that is the Bishops of the Churches I therfore judge that these seven spirits are Angels properlie so called because Christ imployeth them together with the ministers of the Churches for the welfare of them that are heires of salvation see cha 1.4 Neyther doth the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven spirits contradict this exposition for in cha 17.1 the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil shew thee the Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whore of whom notwithstanding there was no mention before see our exposition on that place Thus we see that Christ hath the seven spirits of God in his hand that is all the Angels who readilie doe his commandements and judgements both in defending of the godly and punishing of the wicked he hath also in his hand the seven starres that is all the ministers officers of his Church that so through his grace they may shine like starres in sinceritie of life and puritie of doctrine before their flockes For as Christ is the author of the ministry so hath he given it unto the Church worketh so powerfully in by the same that hereby he both gathereth preserveth continually a Church among men according to that of Ioh. 15.6 I have ordained you that you should goe bring forth fruit that your fruit should remaine Now touching the ordaining governing of the starres whither it be taken properly or improperly XIX Arg. of Chr. deity it is onely the powerful worke of God And therfore these Epithites doe plainly yeild unto us a nynteenth argument to prove the deity and omnipotencie of Christ our Lord. J know thy workes The first part of the narration is a reproofe of the secret hypocrisie in the heart life of this teacher Thy works that is I see al the indeavours cariage both of thy private life publick ministry I know thy hidden hypocrisie for so he explaineth it thou hast a name that thou livest art dead that is thou art generally reputed to be a faithful godly teacher but thou art an hypocrite as beeing destitute of faith and true holines so dead that is as a painted sepulchre before the Lord guiltie of death although thou seemest to be alive holy before men Hence we learne three remarkeable pointes The first is an evident argument of Christs divinitie For if Christ so knowes all our workes as that he discerneth betwixt true godlines and hypocrisie the dead and living members of the Church true pastors and hypocrites then certainly he tryeth the heart of man which is onely proper to God
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none
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
waters became Wormewood and many men died of the waters because they were made bitter THE COMMENTARIE ANd the third Angel sounded Andrea◠howbeit unfitly takes this falling starre to be Lucifer thrown down headlong out of heaven the Wormwood the torments of the wicked in hell Andreas opinion Lyra conceives it to be Pelagius the third Archeretick Lyraes interpretation who in the dayes of Arcadius Honorius denied original sin pleaded for free will and overthrew the grace of Christ He fell from heaven that is fell away from the Church militant And is called a great Starre because he was a learned and religious Monke Burning as it were a Lampe by shew of holines and learning deceiving many his name is Wormwood because contrarie to the sweet doctrine of true grace he taught that men by the meer help of natural faculties setting grace aside might bee converted and saved with which pestilent doctrine he made bitter and destroyed many Churches with their teachers Ribera desirous to be singular in interpreting the trumpets literally doth verie foolishly apply this to some fiery exhalation falling from heaven and takes all these signes historically Riberaes frivolous exposition But we know that such fierie mixtures doe often happen in the ayre Besides the name of this Starre and the making of the waters bitter doe sufficiently manifest that these things cannot bee properly or literally taken But Ribera perhaps durst not doe otherwise least he should have been forced to applie it to the apostasie of the Romish Antichrist All other interpreters for the most part understand this falling starre to be some certaine eminent heretike Diverse interpretations concerning this falling star one or more But they differ in the persons For some referre it to Simon Magus Others to Samosatenus Manichaeus Arius c. Others againe to Pelagius Novatus Montanus Manichaeus And some unto Origen Now howsoever all these differ and erre in the hypothesis or speciall application yet they all agree in the thesis or generall position neyther as I judge doe they herein erre from the scope For the third trumpes with its apparitions answereth to the third seal and black horse that went out at the opening thereof which signifies as we have before shewed the state of the Church spotted with black and foul heresies from the Apostles time unto the rising of Antichrist and howsoever the Church were thus defiled Christ with the ballance of his word was still present reproving condemning their haeresies by his faithfull teachers yet in the mean time a great famine of sound doctrine much afflicted the Christian world forasmuch as almost all Churches with their teachers were drawne aside to the pestilent errour of Arius Others referre this to Mahomet but they little observe the circumstances of the trumpet For Mahomet beeing a most wicked villaine cannot bee called a starre muchlesse a great starre shining like a Lampe neither fell hee from heaven that is the Church in which hee never was although I confesse hee hath occasioned much bitternes unto Christians My opinion therefore touching the third trumpet is that this great starre burning like a lampe falling from heaven and turning the third part of the waters into wormewood in a generall way denoteth all apostated Arch-hereticks spoken of Chap. 6. Who at the opening of the third seale for the space of six hundred yeeres after the time of the Apostles deformed the Church of Christ by their foul heresies and brought destruction upon the four corners of the earth by their blasphemies errours and tumults as we have before declared For it is plain that by starres the teachers of Churches are signifyed and by falling from heaven their apostasy from the true faith But specially by this starre and his fall from heaven is undoubtedly signifyed the apostasie of the Bishop of Rome not indeed that universall departure The apostafie of the Church of Rome which followed afterward at the full rising of Antichrist but that first defect which three hundred yeers before forcibly occasioned led the Churches both of the East and West by little and little to submit to Antichrist namely from the time of Constantine unto Phocas the intruder For the Bishops of Rome in regard of the great renowne and chiefe honour of that citie it being the seat of the Romane Empire were eminent lights among their fellow bishops hence the starre is called great burning like a torch or lampe Hee fell from heaven not at one instant but by degrees therefore it is said in the Preterimperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did fall Hee saw him here not quite fallen as in Chap. 9.1 but falling for as yet the Romane sea was onely declining or in the motion of its Apostasie Before Siluester thirtie and one Bishops of Rome for the most part like stars in the firmament brightly shined both in learning faith Pietie and constancie yea they all suffered Martyrdome under the Romane tyrants But after that Constantine had graunted peace unto Christians and enriched the Churches by his too much liberallity heaping wealth and honour exceedingly upon bishops then began this star swelling with pride and ambition like Lucifer to lift up himselfe above his fellow ministers to bee wholy given to voluptuousnesse to fill and burthen the Churches with Iewish and heathenish rites and ordinances so by forsaking the truth of the Gospell altogether to embrace humane traditions Sylyester was the first if histories may bee credited who gave himselfe wholy to the institution of their Masse-priests orders ornaments temples singing-men sacrifices sanctuaries vestments ointments surplises miters embroidered garments and the like Babylonish stuffe bringing all these idle rites into the Church under this pretence partly least Christian religion should seem inferiour in outward lustre and pompe to heathenisme partly that the Pagans by the likenesse of these rites with theirs might bee the more easily drawen to Christianity And this verie thing was afterward pretended by the following Bishops as Gregories Epistle to Serenus testifies Now this Silvester was he on whom Constantine as Platina recordeth in the life of this Bishop imposed an embroidered mitre beset with Gold and Pearles in stead of a Diadem And then this great starre began to fall from heaven unto the earth And upon the third part of the rivers that is as I understand on the Romane Bishops the successours of this Sylvester and others for rivers doe note the teachers of Churches by whom divine doctrines ought to flow and be derived unto others Of these the third part not all for many remained faithfull and sincere but a great number or the third part of them that lived in Europe leaving heaven gave themselves wholie to worldly cares pleasures pompe and foolish ceremonies defiling the Church with many abuses superstitions errours yea grosse heresies also For as Ierom and the Ecclesiasticall history both testifie Liberius was indeed a great starre beeing at the first a great opposer of
4. 3. From the efficacie and authority of their office v. 5. 6. II. Their warre with the beast where 1. we have the description of the beast his hostile invasion and victorie ver 7. 2. The martyrdome of the prophets and place of reproach v. 7. 8. 9. 3. The joyes of the wicked for the slaughter of the prophets with the cause of this their great rejoycing vers 10. III. The avengement of the prophets where 1. we have their restoring to life vers 11. 2. The astonishment feare of the wicked ibid. 3. Their glorious ascending up into heaven v. 12. 4. The shaking and ruin of Antichrists kingdome IV. An acclamatory conclusion of the end of the Churches calamities of judgement at hand v. 14. The latter part the seventh trumpet sounding declares the change of the Churches warfare in three particulars 1. An heavenly triumph because the kingdomes of the world were become Gods and Christs ver 15. 2. A triumphant song of the first companie viz. of the four and twenty Elders whose reverend cariage gratulatorie hymne is recited in which 1. they give thankes to Christ for freeing his Church and kingdom from the tyrannie of the adversaries v. 17. 2. They declare the vain fretting wrath of the wicked hereat v. 18. 3. They proclaime the resurrection of the dead with the last judgement ibid. 4. They denounce rewards unto the godly and punishment unto the wicked ibid. The excecution of judgement on the godly ungodly To the godly heaven is opened that they might see Iesus Christ the Ark upon the wicked are sent lightnings thunders eternal haile The first part of the Chapter Of the reformation of the Church by the two witnesses under the Westerne Antichrist 1. And there was given me a reed like unto a rod and the Angel stood saying Rife and measure the Temple of God the Altar them that worship therein 2. But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles the holy City shall they tread under foot fourtie and two moneths 3. And I will give power unto my two witnesses they shall prophesie a thousand two hundred and threescore dayes clothed in sakcloth 4. These are the two Olive trees and the two candlestickes standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it raine not in the dayes of their prophecie and have power over waters to turne them to blood and to smite the earth with all plagues as often as they will 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shal make warre against them shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodome and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues nations shall see their dead bodies three dayes and an halfe shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry shall send gifts one to another because these two Prophets tormented them that dwelt on the earth 11. And after three dayes and an halfe the Spirit of life from God entred into them they stood upon their feete great feare fell upon them which saw them THE COMMENTARIE ANd there was given mee a reed This is a generall prophesie touching the restoring of the Church beeing declyned under Antichrist Before Iohn was commanded againe to prophesie But now to measure the temple of God with a measuring reed that is to prophesie of the measuring of the temple of God which should be afterwards in the times of Antichrist The measuring of the temple is the reformation of the Church The measuring of the temple signifies the building repairing thereof as appeares if this prophesie bee compared with that in Ezech. 40.41 c. unto which this place doth allude The Temple of God signifies the Church as almost all interpreters both ancient moderne understand it and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God are so taken 1 Cor. 3.16 2 Cor. 6.16 2 Thess 2.4 They who apply this to the temple of Jerusalem are refuted by the time it self for when these things were spoken unto John that temple with the city beeing utterly destroyed was never any more to be restored Lyra Lyras frivolous interpretation doting as his manner is applies it to the festivitie of the dedication of temples instituted by Pope Felix about the yeere 525. at which time the Bishop holding in his hand a sprinckling reed goes about the outward walles of the temple as if he were to measure the same and within on the floore from one corner thereof unto another he thwartwise writes downe the letters of the Greek alphabet and so measures the space within The words therefore Rise and measure he will have to be meant of Pope Felix speaking to every Bishop about the dedication of temples the court leave out or cast forth because masse may not be celebrated except the place be consecrated But I passe by these fopperies For Ribera and Alcasar themselves acknowledge that the Temple here signifies the Church of God Now let us see what instrument hee is to use what to doe with it wherefore and when First hee shewes the instrument A reed like unto a rod was given mee to wit by the Angel who before commanded him to eat up the booke and againe prophesie that is by Christ Ribera wel observeth that it was not a writing pen but a measuring reed because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod that is a great measuring staffe with which Architects use to mete plats of ground and buildings a measure of six cubites and a handbreth Ezech. 40.5 The Rod wherewith the Church is measured What is meant by the measuring rod of the Church is nothing else but the word of God the most perfect rule of faith and Church discipline Rupertus acknowledgeth it to be the authoritie of the Evangelical scripture So that this reed is indeed the same little booke which Christ gave unto John to eat it up the which is here againe delivered to him under the type of a reed or rule in regard of the measuring worke here enjoyned Thus also my Anonymus above 260 yeeres agoe The rod saith he is the sense of the scripture because as a rod of diverse colours it chastiseth sinners Rise and measure the Temple of God First he must measure the Temple Altar Worshippers therein Secondly leave or cast forth the inward court The reading of both is somewhat
in the dayes of the prophesy of these witnesses But would not this be verie false and absurd according to the letter For how should Antichrist in so great and continual a famine lead such mightie armies and obtaine so many great victories over most potent Monarchs Therfore this also is here to be understood as in ver The foure yeers standing of Antichrist refuted 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that these witnesses have power to shut heaven that it rain not in the dayes of their prophesie spiritually This they shal doe by the power of the keyes shuting the kingdom of heaven that the grace of God raine not upon the contemners of the Gospell because they condemn the preaching of the witnesses as a most pestilent heresie The heavenlie raine therefore moistening the drie harts shall not fall upon them for they shall not be any whit the better by the preaching of the Gospell but shall seek for eternal life in their own merits Popish pardons and paenal satisfactions whatsoever they shall pretend touching Christ or his free grace These wordes therefore It shall not rain in the dayes of their prophesie doth wholy concern the Antichristian adversaries on whom the rain of the Gospell as we said before shall not come but onely plentifully moisten the Church of Christ Hence also we may understand that the time of the witnesses prophesying was not before properly defined by 1260 dayes but by a certain allusion unto the historie of Elias 1 King 17 Iam. 5.17 For the three yeeres and six moneths in which it rained not in his time doe make just so many dayes And they have power over the waters The fift title is their power of turning the waters into blood To turn water into blood and smiting the earth with plagues as often as they will by a manifest allusion unto the historie of Moses and Aaron who turned the Aegyptian waters into blood smote Aegypt with tenplagues untill at last Pharaoh being drowned in the red sea the people were brought out of the house of bondage Thus we see these things must also be spiritually understood For when the Church shall be held captive under the Romish Pharaoh and sigh to God under her oppression then shall the two witnesses Moses and Aaron come that is God will raise up one or more faithfull teachers of the Gospell who by the preaching of Christs free grace shall indeavour to set free the Church out of bondage But Pharaoh shall not hear them therefore these shall turn the waters into blood and smite the adversaries with plagues as often as they will that is not once but many times like as Moses of old smote Aegypt ten times Now this they shall doe by threatning plagues against these spiritual Aegyptians on whom God will take vengeance because of their contemning of the Gospell by sending wars seditions droughts famines pestilence and such like evills which have since the rising of the Gospell been spread over the Christian world as the complaintes of the common people doe testifie who impute these miseries to the doctrine of the Gospel And indeed not altogether without ground for the Gospel is the occasion thereof yet onely by accident for not the word but the contempt of the word drawes down plagues from heaven upon the sons of men Now the witnesses are said to smite the earth How the witnesses shall smite the earth God smiting the same upon their threatnings and sighes which the Lord hearing doth punish the malepertnes of the world with plagues We need not therefore make any matter of their calumnies who impute the fault of these evils unto the Gospell We confesse indeed that it is the cause but how not by any fault of the Gospell in it self and therefore unjustly imputed but by accident For the cause in it self is the idolatrie of Antichrist and his rage against the doctrine of Christ Iesus We have heard what the witnesses shall doe and effect both in the Church and touching the faithfull as also in and against the adversaries Now followes on the contrarie what the enemies shall doe and effect 7. Moreover when they have finished Hitherto we have spoken of the general and special prophesie of the measuring of the temple or the power and ministery of the two witnesses Now followes the martyrdom of the witnesses For Antichrist will not sit still while these doe prophesie but prepare himself to warre against the witnesses overcome and kill them cast their carkeises with contempt into the streets so rejoyce with his followers over the slaine But however the witnesses be put to death yet prophesie shal not be extinguished but a tenth part of the great citie shall fall by an earthquake the martyrs shall again live be taken up into heavenly glory This therfore is the amplification of the Third Act or Antichristian persecution which in a diverse event shall continue unto the end But that which followeth seemes to be contrary to what we heard before touching the power of the witnesses in that it is sayd they shall devour their adversaries with the fire of their mouth smite the earth with plagues as often as they will Now here they are killed overcome by the Beast This is already answered on ver 5. For it doth well agree that the witnesses shall overcome bee overcome They overcome in the goodnesse of their cause by their spiritual power warre victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually as it is v. 8. because the doctrine of the Gospell notwithstanding all Antichristian opposition shall break forth confound the lyes of the Beast weaken his kingdom On the contrarie the Beast shall imploy his spiritual secular weapons against the witnesses by tyranny overcome kill them The Beast overcoming the witnesses is Antichrist This Beast ascending out of the pit is that self same Angel of the bottomlesse pit Abaddon the king of Locusts spoken of in Chap. 9.11 that is Antichrist as Ribera also Gagnaeus Anonymus confesse For this Beast hath his seat in the great city Babylon Rome as shall appear Chap. 17. v. 9.18 which in the following verses is called Sodome Aegypt Jerusalem spiritually For Antichrist shall rage more cruelly then any beast against Christ but touching the Beast more largely on Chap. 13. Now let us see when with what successe the Beast maketh war against the witnesses When they have finished their testimony Before it was called a prophesie here a testimony by which name John familiarly notes the doctrine of the Gospell This being ended the Beast shal make war against them but they shall finish the same as the Papists say after they have preached 1260 dayes or three yeeres an half The fable of the four yeeres refuted But this fable we have before refuted here it is apparent that it cannot consist For after 1260 dayes the Beast shal slay them triumph thereat Therfore they shal
est Aegyptum coluisse animalia quaedam Et pro numinibus multas habuisse ferarum Illa superstitio minor est quam nostra ferarum Hic aras habet omne genus contraria certè Naturae res atque Deo qui dicitur olim Praeposuisse hominem cunctis animantibus unum That Egypt did adore some living creatures heard have we And for her gods some wild beasts she acknowledged to be That superstition sure of theirs is lesse then ours by farre Because for Beasts of every kind high altars now there are Which thing against both nature is and Gods most righteous law For he ordaind over all Beasts one man to have the sway So then the great city seat of the Beast is Aegypt that is like unto Aegypt in wicked Idolatrie It is also like it in miserable blindenesse we read that the Lord sent on the obstinate Aegyptians such darknesse as that for three dayes together they groped at noon day like blinde men So the city of the Beast what is it but a kingdom of darkenesse wherein miserable blindenesse and ignorance of the scriptures yea of God Christ doth extreamely abound Luther writes wel In act August lit P 207. Italie is cast into the grosse darkenesse of Aegypt in somuch as they are become all of them altogether ignorant of Christ and of the thinges appertaining to him To bee short as Aegypt of old most cruellie oppressed the Church by a lamentable bondage for the space of 225 yeeres even so hath the Church now of long time been burdened yea yet groaneth under the yoake of Antichrist kingdome of the Beast And therfore this great city is fittlie called Aegypt because of her cruelty Where also our Lord Hence Ribera and Bellarmin doe faine In Apocal. 11. nu 22. Lib. 3. de P. R. c. 13. that the great city or seat of Antichrist is not Rome but Jerusalem For in what citie say they was our Lord crucified except Ierusalem But this is a vaine shift for as before the seat of Antichrist is called Sodome and Aegypt not litterally but spirituallie so here it is called the citie where our Lord was crucified that is Ierusalem in a spiritual sence This then is the third title of the great city beeing called Jerusalem where our Lord was crucified Ierome and others dispute how Christ was crucified in Aegypt Epist 1. ad Marcell how Ierusalem is called Sodome but it is beside the purpose For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also doe not cohere with Aegypt next preceding for the scripture no where saith that Christ was crucified in Aegypt but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great citie as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or also inserted doth shew as if he had said it is called also that citie where our Lord was crucified that is Ierusalem Furthermore it wil clearly appear on Chap. 17. The great citie is not Ierusalem that this great citie the seat of Antichrist is not Jerusalem literallie for there the great citie is said to have seven mountaines and to reigne over the kings of the earth neither of which agrees literallie to Ierusalem but both unto Rome For Ierusalem had never seven mountaines but onely three hils viz. Sion Moriah and mount Calvarie It never held the Empire of the world as Rome hath don To be short It was never absolutely called the citie or the great citie but this title was proper to Rome onelie Lib. 8. de bello sacr Wilhelmus Tyrius writing of the largenesse of Ierusalem saith that it is a city lesse then the greatest yet greater then the middle sort But of Rome Lipsius writeth Lib. 3. de magn Rom cap. 2. that the greatnesse thereof appeares to this day and that her ancient walles contained in circuit XV or XVI miles So that the Iesuites here doe falsly and guilfully send us unto Ierusalem that we might not seek Antichrist at Rome Furthermore why the great city of the Beast is compared unto Ierusalem appeares by the following paraphrase where also our Lord was crucified Ierusalem crucified our Lord literallie The great citie of the Beast doth it spirituallie Now there is nothing more cruel or ungodlie then to crucifie the Lord of life yea it is more cruel for to crucifie Christ spiritually then his witnesses literally And therefore the seat of the Beast is called Ierusalem because of their unheard cruelty impiety killing the Prophets and witnesses of Christ against all right reason yea not satiated with their death have exercised all maner of contumelies upon their dead bodies Besides as much as in them is they not once but daylie sacrifice destroy crucifie and kill Christ himself Epist 19. Let us heare Petrarcha long agoe accusing Rome of this most horrid parricide in his own words Behold thou seest a people not onely adversarie to Christ but that which is worse under Christs ensigne rebelling against him and fighting for Satan beeing druncken with the blood of Christ and malapertly saying Our lips are ours who is Lord over us a hard harted wicked people indeed proud hungerstarved thirstie allwayes gaping having sharp teeth crooked nailes slippery feet a stonie breast and hart of steel a minde of lead but hony in their mouth a people unto whom thou mayest well apply not onely that of Christ and the Prophet This people honoureth me with their lips but their heart is far from me But that also of Judas Iscariot who betraying his master with a kisse said haile master And that of the Jewes who clothed Christ in purple and crowned him with thornes smote most contumeliously spat in his face bowing the knee worshipped saluted him saying Haile king of the Iewes whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour but as a blasphemer guilty of death reproach and judgement But what is not the like daily practised among Christs enemies and Pharisees of our age doe they not buy sell make marchandise of Christ himself whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple gold whom they load with precious stones salute and worship Him I say as if he had his eyes covered saw not they crown with the briars of wicked mens workes defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions and what in them lies doe again and again deridinglie drag him as naked poore scourged on mount Calvarie and wickedlie consent to naile him unto the crosse And oh shame oh griefe oh indignitie Even such are the Romanists at this day as it is reported These things Petrarcha wrote concerning Rome Now let the Romish Locusts see how they can deny Rome to be spiritual Ierusalem themselves crucifiers againe
oppression for to purge the doctrine of the Gospel from the filth of poperie These are said to be two not individuallie for what can be more absurd then to thinke that Christ should have onely two witnesses Antichrist having in the mean while many thousands of Locusts But two that is a few who should suffice to hold forth the truth in all times even as in judgement by the testimonie of two or three every thing is established Secondlie two definitely because as God of old was wont to use the ministerie of two worthies in the execution of his singular and special workes one of them commonly being a civill the other an ecclesiastical person Thus he sent Moses Aaron to Pharaoh Ioshua Caleb to spie the land Elias Elisha unto Ahab Zerubbabel and Ioshua to bring back the people out of Babylon to restore the worship temple of Ierusalem unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two speciall instruments among his witnesses for the maintenance of his truth as Iohn Husse Ierome of Prague whom the Locusts of the Councill of Constans most cruelly burnt against the publick faith In our Fathers dayes Luther and Melanchthon in Saxonie At Argentine Bucer and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin and so others in other places Furthermore he described the power of the witnesses by many excellent and wonderfull phrases taken out of the historie of the chiefe prophets viz. Their enemies that would hurt them they shall devour by the fire of their mouth as did Elias and Ieremie shut heaven that it raine not for three yeeres and sixe moneths as did the said Elias Turn waters into blood and smite the earth with all manner of plagues as Moses and Aaron smote Aegypt by which allegories is signified that at length the preaching of the Gospell should goe forth with such force efficacie as that no opposite power or threatnings should be able to hinder the same Notwithstanding however they shall finish their testimony yet they shall prevaile little against the Beast for the Beast shall warre against them overcome and kill them by drawing out both swords as we have declared Neither shall the Beast be satiated by oppressing the witnesses but shall cast forth their dead bodies as dung to the scorne of the common people into the streetes of Rome the great citie which is spirituallie that is allegorically called Sodome because of Sodomiticall filthinesse reigning therin Aegypt because of their Aegyptian idolatrie darknesse and obstinacie against Christs ambassadours and Ierusalem because of their wicked cruelty daylie crucifying the Lord Iesus Christ both in his members as also as much as in them is destroying him now glorified in the heavens in their daylie sacrifice of the Masse Thus far we formerly went in our interpretation Now we goe forward 9. ANd they of the kinreds shall see The publick rejoycing of the Christian world in the contumelious oppression of the witnesses of Christ is here signified for they are so far from commiserating of them as on the contrarie they altogether approve the Beasts cruelty in sulting triumphing over their dead bodies as conquered enemies This is the summe of the two verses in which is aggravated both the cruel inhumanitie of the Beast his followers and the ignominious condition of the witnesses But wherefore To the end that seing it to come so to passe we should not be offended as if some strange thing happened unto us For the spirit here foretelleth it as Christ also said unto his disciples yee shall mourn but the world shall rejoyce Ioh. 16.1.2 Yea the time commeth that whosoever killeth you will thinke that he doth God service But the comfort by which the witnesses should raise up themselves is annexed Let us consider the words And shall see to wit the men of this world for Antichrists rage shall not be secret but he will publickly oppose warre against the witnesses of Christ neither shal a few onely see it But they of the people and kinreds and tongues and nations to wit all people c. Which Ribera rightlie interprets of all those nations which shall cleave unto Antichrist And therefore it is false that the Iewes onely shall cleave unto him For his kingdom shall be spread over all peoples nations and tongues that is the whole Christian world shal close joyne with him Let us not therefore be moved with the vain boasting of the Papists because of the largenesse of their Church that all kings princes great men and peoples of the Christian world follow the Pope a few poore and obscure men onely excepted who professe the Gospell As if the multitude of strayers could excuse errour or that it had not been foretold by the spirit that so it should come to passe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see here used is changed in 11 vers into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to contemplate diligently with pleasure So that they shall see the dead bodies of the Saintes with great delight joy for all shall applaud their king as if his tyranny were just and righteous yea and that in killing of hereticks he did a divine worke But how long shal they see them Three dayes and an halfe For so long their carkeises shal lie unburied Romish writers doe not agree about this time What is meant by the three dayes and an halfe Lyra applies this whole historie of the witnesses unto Iustinian an Eutychinian Emperour who by Belizarius banished Pope Sylverius imprisoned Mena the Bishop and this he will have to be the three yeeres and an half Rupertus doth scarselie agree with himself for one while he takes it definitely for three yeeres and an halfe another while indefinitely for a short time Ribera understands it properlie of three dayes and an halfe Alcasar applying it to the Iewish persecution leaves it indifferently to be taken either for so many yeeres or moneths But to take it in any of these wayes The fable of Antichrists reigning three an half yeere refuted the fiction of Antichrists three and an halfe yeeres reigne is thereby refuted For if Antichrist even after that the witnesses are slaine who had prophesied during the three yeeres and an halfe of his kingdom shall see rejoyce three dayes or yeeres and an halfe over their dead carkeises then it must needs be false tha the is precisely to reigne three yeeres and an halfe for by that account he shall either reigne seven yeeres or at least more then 1260 dayes Our interpreters also are not of one minde about it yet agree in the maine argument scope Io Foxe applies it to the councill of Constans which precisely dured three yeeres and an half So long therefore the carkeises of the two witnesses Iohn Husse and Ierome of Prague did lie in the streetes of the great city that
sacking of Rome by the Barbarians of which see Sabellicus For who doubts but that the seventh head of the Beast was then wounded unto death when Rome being forsaken of her Emperours who retired to Bizantium in the East or to Ravenna in Italie was overwhelmed under the new government of Popes with that great tempest or irruption of the Gothes Vandals and the Hunni c. By which the whole West was most miserable afflicted and Rome well nie wholly brought to nothing For within the space of XLII yeares it was five times besieged taken and spoiled by the Barbarians insomuch as sometime for fourty dayes there was found in the City neither man nor woman Adolphus King of the Gothes also determined to alter the name thereof and instead of Rome to call it Gothia Who would not have thought that then there had been an end of the Popes seat and kingdom in Italie notwithstanding this wound was healed by little and little first by Iustinian the Emperour who sending Belisarius and afterward Narses with an armie rooted the Gothes out of Italy restored the Pope to his former place and enlarged his dignity and power For when the Constantinopolitane and he of Alexandria affected the Primacie as thinking that Rome was now wholy brought under the Emperour gave forth a new constitution saying We decree and will according to the Decrees of the holy Synods that the most holy Bishop of ancient Rome be the chiefe of all Priesis Afterward Phocas fully healed the wound attributing to Boniface III. not onely to be accounted the chief but Vniversall This interpretation of Brightman I should follow but that he doth two much anticipate the wound and the healing thereof For he makes the Beast to be wounded before he was fully manifested for he was not as yet ascended out of the sea into the Chaire of Vniversall pestilence untill Boniface III. and therefore could not be wounded and healed before his rising Leaving therefore the opinions of others I will here propound two things The Authours opinion of the wound of the Beast First there is in this stroke and healing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed in the womans flight namely how that is first related which hapned after For the Beast was not presenly wounded and healed so soon as he rose or was set on his throne but some while after Neither did the whole earth then begin to admire and worship the Beast upon his wounding and healing and when he blasphemed God and made war with the Saints but immediately or so soone as he received his throne and power from the Dragon which indeed evidently proves the anticipation Secondly seeing it is not expessed by whom the mortall wound was inflicted neither by whom healed we are therefore to conceive that it was inflicted and againe healed either by the Dragon as not being able as it were to indure the pride of the Beast Or else by the Lord provoked to wrath but healed again by the second Beast For the wound of the sword as it is called ver 14. signifies not a wound willingly made but inflicted by some other Now it could not be inflicted on the Beast unlesse either the Dragon did it as being more powerfull then he or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast If we take it in the former sence I finde not when the head of the beast sitting on his throne The capital scisme of Popes was more grievously wounded then by that deadlie scisme of Popes wherewith the Papacie was afflicted more then fourty yeeres viz. from the yeere 1378. unto the Council of Constance when almost Antichrists kingdom was wholie ruinated by the discords of the Antipopes occasioned by the Dragon For when Clement V. a Gascon removed the Romane court to Avinion in France where it remained Eightie three yeeres Gregorie XI indeed recalled the Papal seat from thence to Rome but beeing dead the Romanes chose Vrbane VI. for their Pope whom the Italians Germanes and English followed and he sate at Rome On the contrary the French and Spaniards created Clement VII for their Antipope and he remained at Avinion who being dead the scisme was continued by new Antipopes viz. Boniface IX and Benedict XIII before called Petrus de Luna The first approved as Pope by the Italians the latter by the French Boniface IX being dead Innocent VII succeeded and after him Gregory XI against whom the said Benedict XIII sate Antipope at Avinion Chro pag. 690. This scisme as Genebrad witnesseth when two and three Popes together strove for the Popedom did mightily afflict the Popish Church for 40 years together◠of which wound also Franciscus Petrarcha Petrach Epist 19. who scarcely notwithstanding had seen the beginnings of the wicked scisme thus writeth Our two Clements saith he have in a few yeares more wasted the Church then seven of your Gregories will be able to repaire in many ages These things considered who will deny but that the Beasts head was then deadly wounded And now who inflicted the same but the Dragon by setting those Antipopes full of Diabolicall pride one against the other to the scorne as it were of the Beast and his throne But thou wilt demand how this wound was healed Divers remedies were indeed sought for by many and sundry plaisters in vaine applyed to the sore Sometimes a reconciliation was laboured after by parties on both sides betwixt Gregory XII and Benedict XIII and so far forth effected that Gregory promised to lay downe his Popedom if his Corrivall would do the like The which the other assented to and an oath passed betwixt them But when they should come to the doing of it their pride hindered the same for soon after both of them repented of their promise Qui vellet Cathedra cedere nullus erat Afterward a Council is gathered at Pise in Hetruria Anno 1410. for to heale this deadly wound but the same availed not But rather it increased the sore for as the foresaid Genebrad reports The scisme was not only not repressed but made greater for the two Antipopes being in vaine deposed a third was chosen viz. Petrus Cretensis a Franciscane named Alexander the fift Thus we see the others refusing to resigne the Council was so far from healing the wound as that on the contrary it made the Papacy before a two headed monster now to be three-headed Alexander the fift that proud hypocrite being taken away in the eight moneth of his Popedom John XXIII was placed in his room by the Italians so the Papacy remained three-headed and the wound made greater and greater At length therefore the Dragon fearing the utter overthrow of the Beast and the rather because the preaching of Iohn Husse in Bohemia now added a deadly symptome unto that old wound prepared a medicine by the Council of Constance Anno 1414. for in the third yeare it was celebrated it wickedly condemned
this City or Town another over that for the preservation thereof and to prosper Handicrafts to heale diseases and drive away calamities but of them all no one is more unhappy or put to a greater task then the blessed Virgin Mary unto whom are sent as unto a sure anchor all kinde of people women with child such as are baren old and young boyes and girles the whole the sick Merchants Fishers Sailers Horsekeepers Horse-riders c. There is no favour so great but is obteined of her no necessity so pressing which she takes not away yea she is far more liberall in curing then God himself and to her chiefly they run She continually is saluted as the Queen of Heaven the Lady and onely hope salvation and Patronesse of men To her they sing this song of praise Tu spes certa miserorum Vere mater orphanorum Tu levamen oppressorum Medicamen infirmorum Omnibus es omnia Thou art the hope of comfortlesse True mother of the fatherlesse A comfort to the poor in thrall The sick a sure salve have thee shall To all things thou art all in all God and Christ are nothing with the Beast But Mary is Alpha and Omega the haven and helper of all men unto salvation she alone supplies the place of Isis the Pagans Queen of heaven of Ceres Venus Proserpina c. And in very deed the Beast seems to be educated in the same schoole and religion of L. Apuleius the Platonick who thus prayes to the gods for a Metamorphosis or change of an asse into a man Apul. l. 11. Metamor O thou Queen of heaven or thou O sacred CERES the first inventer and teacher of tillage and sowing of seed who rejoyced with the finding againe thy daughter didst take away from men the former pasture of wilde fruit Papists prayers like to the Pagans and shewest in place thereof a more milde and temperate now art honoured in the Eleusian fields Or thou heavenly VENUS who at the first being of things coupling the diversity of Sexes by an engendring love and propagating mankinde by a perpetuall issue art now O Goddesse worshipped in the holy places of Paphus Or thou DIANA sister to Phoebus who easing the paines of them that are ready to be delivered by thy softning medicines bringing up so many and great nations are adored in the Ephesian temples Or thou PROSERPINA who dreadfull in regard of thy night howlings and with thy threeformed countenance restraining all ghostly assaults ruling in the vaults of the earth and wandring thorow divers darke and loanly woods art appeased with many sacrifices And thou who with thy womanly light shinest over all cities and with moistning heat dost nourish all living seed and sometimes by thy revolutions takest the light of the Sunne out of our sight by what name soever by what rites or in what manner it be lawfull to call upon thee O helpe thou now in this my extream misery raise up my lost fortune put an end to my manifold sorrows and give peace Let my former troubles suffice put an end to all my misfortunes take from me this horrid visage of a bruit beast and restore me to the sight of my acquaintance And so in all places where the Beasts kingdom extendeth it self Mary is saluted as Queen of heaven and worshipped and wearied with more sumptuousnesse cost devotion and religion then God or Christ Is not this to open the mouth in blasphemie against God against his tabernacle and the dwellers in heaven For as Cassianus well writeth When any thing is spoken of God Christ or the Saints otherwise then it is though in pretence to honour them yet it is in truth to dishonour them Of this natrue is that blasphemous Antidote compounded by one of those juglers of the Breasts and milke of Mary together with the blood of Christ in these verses Haereo lac inter meditans interque cruorem Inter dilicias Vberis Lateris Et dico si forte oculos super Vbera tendo Diva Parens Mammae gaudia posco tua Sed dico si deinde oculos in vulnera verto O Iesu Lateris gaudia malo tui Rem scio prensabo si fas erit ubera dextrâ Laeva prensabo Vulnera si dabitur Lac Matris miscere Volo cum sanguine nati Non possum Antidoto nobiliore frui c. O quando lactabor ab ubere vulnere pascar Deliciisque fruar Mamma latusque tuis c. I musing do stick fast betwixt the milke and dropping blood Betwixt the pleasures of the breast and side that is so good And thus I say when on the breast I think to cast mine eye O holy Mother grant the joy of thy sweet duggs to me But afterwards if I againe upon the wounds look wide O Iesu I would rather have the comforts of thy side This I will do with my right hand I le take if it be fit The breast and with the left his wounds if granted may be it Thus in the Mothers milke I wil the Son his blood infuse Then which a better antidote I cannot surely use O when shall I thy sweet breasts suck and with thy wounds fed be Enjoy thy duggs thy wounds O Christ even such felicity And thus much touching the Beasts blasphemies 7. And it was given to him to make war with the Saints The other usurpation of his power is not with his mouth but in worke This is that power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing that is of making war with the Saints and overcomming them XLII moneths And it is the same that Daniel spake of the little horne Chap. 7. vers 21. And I beheld and the same horne made warre with the Saints and prevailed against them This warre and victory of the Beast over the Saints is the same over the two witnesses before treated of Chap. 11. vers 7. for the former witnesses with their congregations are these Saints and however they are said to be two onely that is a few in respect of the Locusts yet they suffice to confirme Gods testimonies like as in judgement by the testimony of two or three every thing is established Now what warre that was and when appeares by what before was spoken What manner of war the Beast maketh The two swords of the Beast It is not so much a civill as an Ecclesiasticall war for the Beast hath two swords One spirituall which he draws out against the Saints by bitter calumnies lies and accusations of his orators by anathematismes of Councils by proscriptions bulls and decrees of the Romish Court The other secular which at the Beasts beck the Kings of the earth are forced to unsheath to rage by fire and sword against such whom the Beast hath excommunicated In this sence the Beast is said to overcome and the Saints vanquished because bellis bullis he persecutes them both by battles and buls But the Saints being conquered overcome Rom. 8 37. according to
as with a pestilent plague she had infected the Christian world her horrible idolatry I say and cruelty by which she defiled and oppressed the Church The commination is taken out of Isai 21.9 Babylon is fallen is fallen and all the graven images of her gods he hath broken unto the ground And Ier. 51.8 Babylon is suddenly fallen and destroyed howle for her In which words the Prophets threaten ruine to Babylon of the Caldeans which had grievously pressed Gods people by 70. yeares captivity Now it may be demanded whither this Babylon here threatned be the foresaid Chaldaean Babylon or another and which That it is not Babylon of Chaldea appeares by many reasons First that Babylon neither was is or shall be the Seat of Antichrist This is not the CaldeaÌ„ Babylon For however there be an ancient fable of Antichrists rising out of Babylon yet the same makes not Babylon but Ierusalem to be his seat Now the Babylon here threatned by the Angell shall be the Seat of Antichrist by the consent of all interpreters Secondly This Babylon is that great city the which in Johns time ruled over the Kings of the earth Rev. 17.18 But then the Caldeans held not the Monarchie but the Romanes Besides this Babylon defiles all nations of the earth with her fornication But now how the Caldean Babylon should so doe in these last times no sound reason can be given for it Lastly the people of God are bid to goe out of this Babylon Chapter 18.4 But Gods people for these thousand yeeres have not been nor shall be in the Easterne Babylon c. Therefore this Babylon is not Babylon in Caldea although the holy Ghost doth apply the propheticall threatnings of old against Babylon to good purpose and fitly here from the letter therefore wee must necessarily come to the figure which thing Ribera also acknowledgeth Now secondly some of the Ancients will have this Babylon to be the world as being the great city of the wicked in which the Devill ruleth So Ambrose Bede Arethas Andreas Ansbertus Haymo Primasius Anselmus c. But this opinion cannot stand For first This Babylon is that Great whore making drunke the inhabitants of the earth with the wine of her fornication But how shall the world make drunke the inhabitants of the earth seeing themselves are the world made drunke by the whore shall the world make the world drunke the whore therefore which maketh drunke is plainely distinguished from the inhabitants of the earth who are made drunke Secondly the sence would be absurd Babylon is fallen that is the world is fallen for by the ruine of Babylon the whole world shal not decay but there shal remain Kings and merchants which shall see and bewaile the ruine of Babylon whereas after the ruine of the world there wil be no kings nor marchants Thirdly we are commanded to goe out of this Babylon Chap. 16.8 But we are not bid to goe out of the world 1 Cor. 5.10 except in a spirituall sence But out of this Babylon a locall departure is commanded Fourthly it is the common opinion that John prophesieth of that Babylon which is the seat of Antichrist But the whole world shall not be Antichrists seat For he shall sit in the temple of God 2 Thes 2.5 the which cannot be meant of the whole world Fiftly This Babylon is Rome see Chap. 11.8 17.18 Ribera addes that this Babylon standeth on seven Mountaines Chap. 17.9 Now that the citie of wicked men or the world should stand on seven mountaines cannot be true in any sence And therefore Ribera concludeth that we must expound it otherwise And indeed at last the said Iesuite doth ingeniously confesse that this Babylon is ROME for which opinion he alledgeth many old writers as Austine l. 8. de Câ—â—â—â— where he amimeth that Rome was built by the fall of the Assyâ—â—an kingdome and calleth the same the Daughter of Babylon or another Babylon Orosius lib. 2. cap. 2. Eusebius lib. 2. hist cap. 14. Bede Occumenius Victorinus Hierom in Isa 24. in his Prologue in lib. Dydimi lib. 2. against Jovinian Epist. 15. q. 11. to Agasia Epist 17. to Marcel Tertullian lib. 3. against Marcion and against the Iewes Some also of the latter Writers as Sixtus senensis lib. 2. Bibliot in vocabulo Meretricis Magnae Bellarmine lib. 2. de P. R. cap. 2. 13. Ludovicus Vives in lib. 18. de C. D. cap. 20. Lindanus lib. 4. Panop cap. 82. the which confession of his we willingly approve of he alledgeth also that of Peter The Church that is in Babylon salutes you 1 Pet. 5.13 that is in Rome as Eusebius lib. 2. hist cap. 15. expoundeth it the which the Papists doe therefore gladly lay hold on to shew that Peter sate at Rome but it is a weake conjecture for it may more probably be said that Peter wrote from Babylon of the East as Calvin in his Commentary on the place sheweth But be that place in Peter what way soever understood Many things perswade us that this Babylon is Rome First the description and situation of this great citie agrees not so fully to any as to Rome for it is said to stand upon seven Mountaines which cannot so well be said of any city as of Rome built of old by Romulus on seven hills named Palatinus Quirinalis Aventinus Coelius Viminalis Aesquilinus Janicularis Hence Virgil. lib. 6. Aeneid Scilicet rerum facta est pulcherrima Roma Septem quae una sibi muro circundedit arces Rome is become the famoust place of all Which hath inclos'd seven hills within her wall And Ovid lib. 1. Trist Eleg. 4. Sed quae de septem totum circumspicit orbem Montibus imperii Roma deûmque locus Rome is the place of gods and royal seat Or'e lookes the world with her seven mountaines great And Horace Diis quibus placuere colles dicere carmen Vnto the gods a verse to tell Whom the seven hills doe please full well And Propertius Vrbs septem alta jugis toti qua praesidet orbi The lofty citie on seven hills hie Which rules the world continually Secondly this Babylon is called a great city Rome the great city and that indeed emphatically with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That great City Now it is known that Rome is called the City and the great City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Pra-eminence hence Tityr in Virgil thus speaketh Vrbem quam dieunt Romam Melliboee putari Stultus ego huic nostrae similem c. The city called Rome O Melibee I as a foole like ours did thinke to be Besides this great citie Babylon in Johns time Having rule over the world had dominion over the Kings of the earth Chap. 17.18 and no city then but Rome had monarchicall power But we need no further proofe seeing this opinion is backt with the authority of many Ancient writers Bellar. li. 2. de P.
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
rising These here exercise their cruelty after Antichrists declining These therefore became blood that is they shall pay their own blood for the blood which they shed of the Saints The time and manner whereof the Lord knoweth 1. Pet 2.17 whom I beseech to bring these rivers and fountaines to repentance Therefore I thinke that the event of this Viall is propheticall which as yet wee have not seene and perhaps understand not 5. And I heard the Angell of the waters In Chap. 14. ver 18 This Angell is said to have power over the fire here he is called the Angell of the waters hence arose the opinion that sundry Angells are set over severall elements The Papists also hence have feined that their tutelar Saints are appointed over diseases Arts Handi-crafts Cities Countries and every member of man But hence nothing can solidly be gathered for the Angell of the waters is not a Neptune set over the waters but it is the same Angell pouring the Viall on the Rivers and Fountaines so called because God by his ministery turned the waters into blood after the same manner the first Angell might be called the Angell of the earth the second the Angell of the sea the fourth the Angell of the Sun c. because they poured out the Vialls on the earth sea sunne c. Because thou hast judged thus He declares God to be just in judging these things that is because he turned these cruell and cursed Rivers and Fountaines into blood to vindicate Gods judgement from the slaunders of the wicked for it might seem that the Plagues of Antichristians were not altogether righteous but rather too cruell Now the Angell ascribes them not to men but God affirming them to be most just in regard they singularly agree to the rule of distributive justice which renders rewards to the just and punishments to the wicked O Lord which art Sundry times before the true God yea Christ is thus described See Bezas annotations on this place save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come before used here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be as Beza hath brought to light out of an ancient maniscript though it commonly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous as if he should say Thou art righteous holy that is pure from all unrighteousnesse Let us learn therefore ratherto adore Gods holy judgements although we do not fully comprehend the causes of them then to repine and murmurre against them as being unrighteous For they have shed the blood of Saints By the Law of requitall they celebrate the justice of God because they shed blood therefore with blood shall they be punished For hee that sheddeth mans blood by man shall his blood be shed Gen. 9.6 Thou gavest them blood to drinke Bloody waters are not to be drunke yet such shall be the drinke of the adversaries The history of Cyrus is knowne whose head being thrown into a great Tub full of blood Tomyris queen of Scythia upbraiding his cruelty said Drink thou blood who couldest not be satiated with blood But thou wilt say whose blood either of the Saints or Prophets have they shed For answer to this not to speake of the secret Plots Conspiracies and poysonings ordinary to Monkes and their Confederates read Foxe his booke of Martyrs and thou shalt see who they were that put to death even in England alone multitude of Saints and Prophets many Bishops Doctors and Teachers very holy learned and innocenr persons As Cranmer Ridley Latimer Hooper with other Martyrs who in Queen Maryes dayes for their constant profession of Evangelicall Doctrine and opposition of Idolatry were condemned some to the fire others to other torments Who I pray have been the architects of all Conspiracies Plots and Commotions in the neighbouring Nations Let Histories speake Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell For they are worthy Their cruelty is the reason why they justly drinke blood The Angell rejoyceth not simply over the plagues of the wicked but declares the justice of God by the law of requitall Every one shall be rewarded according to what he hath done for this is the judgement of God that they which commit such things are worthy of death Rom. 1. verse 32. God therefore is righteous and so are his judgements on blood-thirsty men Before in Chap. The merits of workes hence not established 3.5 it is said of them that overcame they shall be clothed in white for they are worthy hence the merit of good workes seemes to be confirmed for if these of right are punished for their cruelty because they are worthy that is because they have merited the same Then also the other must of right be clothed in white because they are worthy that is because they have merited the same As cruelty therefore is the meritorious cause of punishment so innocency should be the meritorious cause of reward I answer The consequence will not hold from a contrary dissimilitude Evill workes in order of justice do merit punishment but good workes doe not merit life eternall because in order of justice the creatures good workes are due debts to the Creator now nothing that we do can possiblie merit considering we are obliged unto it by duty But to merit is a worke not due making a reward due by the work done which before was not due 7. And I heard another out of the Altar The old Version I heard another omitting the words out of the Altar some Copies also have it And I heard the Altar which is a manifest errour as Ribera himself cannot deny Iohn therefore heard another to wit Angell comming out from the Altar undoubtedly being the same spoken of in Chapter 14. verse 18. Even so Lord God Almighty see ver 5. The pouring out of the fourth Viall on the Sunne 8 And the fourth Angell poured out his Viall upon the Sunne and power was given to him to Scorch men with fire 9 And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory THE COMMENTARY 8. AND the fourth Angell poured out The two former Vialls were Historicall to us the events whereof we have and do yet see The third as I said is propheticall such also are the four following the events of them being yet to come therefore the searching into them is the more obscure and difficult the last excepted which containes the finall punishments of the adversaries the ruine of Babylon and the World Yet I will speake of each of them that which shall seeme to bee most probable The fourth Viall is poured out on the Sunne the events whereof are 1. Ascorching heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most violent and burning Feaver engendring intollerable paine 2. Blasphemies of men against God 3.
But by that war God will root them both out together It is called a great Day because the judgement of that day shall be great and wonderfull by the slaughter of all adversaries of which in Chap. 19. 15. Behold I come as a thiefe By a prophetical Parenthesis he exhorts us unto watchfullnesse And it is inserted by the occasion of that great Day in which the enemies shall come to fight against Christ Christ then on the contrary shall come to cut off the adversaries Now this his comming shall be sudden and unexpected like a thiefe in the night as Mat. 24.43 Luke 12.39 1. Thessa 5.2 Reve. 3.3 We must watch therefore least being brought asleepe by the cares of the World we be on a sudden oppressed by that great day of the Lord. And keepe his garments That they be not polluted with the defilements of the flesh and of this World or rather that they be not secretly stollen away for if their garments be taken from them they shall be forced to goe naked having nothing wherewithall to cover their shame 2 Cor. 92 This exhortation agrees with the doctrine of the Apostle We desire to be clothed upon with our house which is from Heaven if so be that being clothed we be not found naked And with that of Christ unto the Bishop of Laodicea Chap. 3.18 I counsell thee to buy white raiment that thou mayst be clothed and that the shame of thy nakednesse do not appeare See the exposition on that place And indeed Beza supposeth that this Parenthesis is for some reason from thence here inserted but there is no cause of such suspicion seeing the occasion of the Parenthesis is manifest and that the metaphor taken from garments is familiar to this Booke 16. And gathered them The old Version And he shall gather them as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in his latter Edition he gathered them according also as it is in our English Translation to wit Christ or God referring it to the foregoing Verse But in his former more rightly And they gathered them viz. the three uncleane Spirits for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do cohere as if he had said The spirits went forth to gather the Kings of the world and they gathered them the 14. verse as we have shewed being inserted by a parenthesis It is true the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number may carry both senses notwithstanding it plainely appeares from the end of the Spirits going forth that in the Text by an Atticisme usuall to the Greekes the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits being plurall is joyned with a verbe of the singular number Now the end of the Ambassage of the uncleane Spirits was to gather the Kings least therefore it should seeme they had bin slacke in their office their endeavour is added And they gathered them viz. to the Battell for by their importunitie subtilty and jugling they perswaded the kings to take up this warre The Kings therefore of the earth and of the whole world are in readinesse with their armies for to defend the Beast against God Almighty O detestable madnesse The whole world will be up in armes no corner shall be in quiet or free from the warre of these frogs And indeed it seemeth that towards the end of the world it shall come to passe that not onely Popish kings who then shall be but few but also forraine and barbarous nations as of India Asia Africa being induced by the craft and deceit of the frogs shall joyne their forces against the professours of the Gospell for to restore the authority of the Pope What a confusion shall there then be in all places And how great shall the feare and trembling of the godlie bee Now what shall be the event of this unhappy expedition This is reserved to the following Vision onely the place where the battell shall be fought is set forth by the Hebrew word Armageddon Of Armageddon the place of the battell concerning which if I should alleadge the severall guesses of Interpreters seeing it seemes not to be manifested either by Scripture or Histories time would faile me In the writing of the word copies do differ generally it is writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmageddon with two dd some have it Harmagedon with one d some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermagedon with E divers significations are also alleadged Jerome expounds it The mountain of thieves Others A cursed Troup from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others The army of malediction or destruction Others The deceit of destruction Others The ruine of the River or streame Others The mountaine of the Gospell Others The mountaine of apples or fruit Two of these opinions I like best First theirs who render it The deceit or guile of destruction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies cutting off or ruinating that the very place of the battle it selfe might discover the imposture of the Frogs who having put the Kings in hope of a great prey should deceitfully bring them into the place of their destruction where they shall be slain in a horrible manner not by the sword of men but by the sword of Almighty God for while they tumultously rage and fiercely fight against the Gospell in a moment they shall all be oppressed by the last judgement and be cast into the Lake of brimstone with the Beast false Prophet and the Frogs as it is in Chapter 19. verse 19. The other opinion of Beza I rather approve that Armageddon is that place where Josias unhappily fighting with Necho king of Egypt was slaine as we read 2. Chron. 35.22 Zechar. 12.11 where it called the field or valley of Megiddon here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountaine Megiddon for at the foot of the mountaine was a valley or large field for Combat but Megiddo was not the name of the mountaine or field but of a citie after which the field and the mountaine called Gilboe neer unto the same took their denomination Neither doth it hinder that the field Megiddo was tragicall not unto the adversaries but to good Iosias for it may be answered that two things are here aimed at The opportunity of the place as being most fit for battle and the mourning which there was of old for the death of Iosias the which at last shal be here in regard of the destruction of the adversaries The summe is this This cursed armie here treated of shall bee gathered into the place of its destruction which is not meant of one certaine place but wherever it be that these unblessed Troupes shall then gather themselves and rage against God there the day of judgement shall come upon them The pouring out of the seventh Viall into the Ayre 17 And the seventh Angell poured out his Viall into the ayre and there came a great voice out of the
other cities of the nations But what Great City is here intended Vndoubtedly The great City broken into parts see chap 11 8. 14 8 17.18 the same in whose streets the bodies of the two witnesses did lie unburied Chap. 11.8 that is the Citie Dominion and Church of Rome which is the Kingdome of Antichrist being as it were one Great City because it is governed by one head the Pope Brightman includes the Turkish kingdome or Empire because here is treated of the totall destruction of all the ungodly But the Mahumetane tyrannie is more rightly comprehended under the Cities of the Nations that so wee might take notice that Rome is set forth by the Great City both formerly here and in the following Chapter also The Allegory of some seems to me not to be proper namely that the great Citie that is the universallity of men shall be divided into three parts that is in the last time there shall be found three sorts of men in the Church Christians Papists and Neutralls for these three sorts shall not then take their beginning seeing they have already bin a long while in the world Ribera following Andreas makes Jerusalem to be this great citie understanding the division of it into three parts to be three sorts of people living in the same Christians Iews and Saracenes But the following Chapter doth evidently shew that not Ierusalem but Rome is this citie as standing on seven Mountaines and in Iohns time having dominion and power over the Kings of the earth and therefore Alcasar doth justly reject this opinion although himselfe doth wholly erre from the scope Neither is it materiall that Ribera supposeth that Rome must be overthrowne before these things do happen unto which also Brightman seemes to assent in his exposition on the fifâ— Viall for of this wee shall see more in the following Chapter however the Iesuite erreth feining that Rome shall be destroyed before Antichrists rising seeing Iohn in Chapter 11. and againe Chap. 17. doth not obscurely make the great City standing on seven hills to be the Seat of Antichrist But how long before the end Rome shall be cut off the Lord knoweth If some time before it makes nothing against the sense by us alleadged For by the great City we are not onely to understand the walles and streets of Rome but all places wherever the Romish Antichrist hath any jurisdiction which as the Iesuite confesseth may stand although Rome bee destroyed before even unto this last Earthquake And the Cities of the Nations fell Wee have heard of the ruine of Rome Antichrist and his kingdom Now is added what happened to the other Adversarie kingdomes They also fell by the foresaid Earthquake for the Cities of the Nations I take to be the kingdoms Provinces Forts and power of the Barbarians not belonging to Antichrists kingdom as Iewes Turkes Saracens and the like dispersed throughout the whole world which shall all at the same time be ruinated And thus it must necessarily be understood for if here we should understand the Nations figuratively viz. of the Antichristian Papists who worshippe God after the manner of the heathens as it is before taken in Chapter 11.1 it would seem to be a tautologie not to be approved of And great Babylon came into remembrance before God That which before he called the Great City here he calles it great Babylon and so much we may plainely gather from the voice of the second Angel Babylon is fallen is fallen that great City Chapter 15.8 18.10 Wherefore I see no reason why we should here seeke for another Babylon to wit a new Rome that is Constantinople as Brightman supposeth for seeing Constantinople to this day and so without doubt shall continue in Mahumetisme and idolatry the same shall fall with the Cities of the Nations But to imagine that the Westerne Christians after Popery shall bee aboâ—shed and also drive the Turke out of the East and recover or overthrow Constantinople the Metropolis of the Turkish Empire this I say seemes to me to be a thing rather to be wished then expected in regard that our owne sinnes shall fight for the Turke even against our selves untill such time that the great Citie Babylon and all the Cities of the nations shall be utterly overthrowne by the universall Earthquake Wherefore then doth he repeat the name of the great City I answer hee doth it by an Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reversion that we may not thinke the division which before he spake of to be small or to happen by chance but understand the just and horrible judgement of God in the destruction thereof for then the Lord will give unto her the cup of the fury of his wrath by which phrase is signified the most fearfull judgement of God executed on her in regard of her idolatry and tyranny according to the threatning of the third Angell Chap. 14.10 as if he had said The great City is broken Babylon I say the great is come into remembrance before God that forasmuch as she hath made drunk the world with the wine of her fornication she herselfe also shall have her fill of the cup of the fury of Gods wrath that is God will punish her in a horrible manner Shee is said to come into remembrance before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For God did seeme for a thousand years and more to connive and forget her as it were in not punishing her wicked Idolatry and tyranny but at last by his horrible judgements he will make it knowne that she was never out of his remembrance and that he never approved of her flagitious workes Now in what sense and how many wayes both in the good and evill part God is said to forget and to remember and wherefore the Scripture speaketh thus of God we have fully expounded in our Commentary on Genesis touching these words And God remembred Noah Chap. 8.1 20. And every Island fled away The third kind of wonders are in the Sea Signes in the Sea intimating how they that live though never so remote in the Islands shall also be overwhelmed by this fatall Earthquake for every Island shall flee away that is shall vanish away and perish either by water or fire Now by Islands the Hebrews understand all places seated neer the Sea The Mountaines also which are either in the Islands or other mediterranean places shall not be able to shelter the adversaries because there shall none be found but all bee swallowed up by the violence of the Earthquake In the dayes of Noah when the flood came men ranne to the Mountaines for safety and at the destruction of Ierusalem Christ counselled his disciples to flee unto the Mountaines But here now the wicked cannot flee to the Islands or Mountaines because then they shall not be by a like manner of Speech the end of the world is set forth afterward in Chap. 20.11 Before in the Antichristian
owne Bride in faithfullnesse righteousnesse and judgement and will shortly consummate the mariage at his last comming as we shall heare Chap. 19.7 in the mean while enjoyning her to remaine pure and chast unto him And thus the Apostle laboured to present the Churches of Rome Corinth c. as chast Virgins to Christ that is free from the leaven of Superstition idolatrie and humane traditions such a Church I say was at Rome in the Apostles dayes and some while after and here is represented in her apostacy by this woman the same Church as shall appear by that which followes Isa 1.21 But how is she now become a harlot Because as of old Ierusalem that holy City casting off the worship of God and polluting her selfe with traditions superstitions and idolatrie is therefore called an Harlot So the Christian Church as Egesippus witnesseth in Eusebius remained not long after the Apostles death a chast Virgin But touching the declining condition of the Church and especially that of Rome enough hath bin spoken in the foregoing Visions and more shall bee said hereafter The fornication of kings with the Romish whore 2. With whom the Kings committed fornication The cause of her judgement is more expresly signified viz. her Fornication with the Kings of the Earth for this is a noble Strumpet enticing Monarchs and Kings of the Earth to lie with her But how by perswading the kings her lovers under the Title of the Catholicke Faith to receive her Superstitions Idol-worship Decrees and Decretalls and so bewitching all of them by her faire shew of holinesse that as Samson was enslaved to Dalilah and Hercules to Omphala so these willingly serve dedicate and give themselves and their kingdomes as Tributaries to the Apostolicall Sea Christs Vicar and Peters Successour that avaricious Strumpet Now who these Kings of the Earth are we shall see in the opening of the hornes To the Kings are joyned the Inhavitants of the Earth that is Earthly men Idolaters and sworne enemies of the Gospell for with these also shee playeth the Harlot as despising no sorts of people but with an unsatiable lust doth promiscuously prostitute her selfe unto all both rich and poore bond and free Imprinting the Character of her Idolatry on them all Recogn lib. 9 and giving them power to buy and sell her spirituall wares herein imitating those women of Susia who anointing themselves as Clemens writeth with costly ointments and adorned with Ornaments and precious Stones like unto this Whore verse 4. used to goe abroad with great Pompe accompanied with hand-maids indifferently alluring whosoever would whither strangers or servants to commit follie with them This being permitted them by their owne Husbands By the wine of her Fornication hee understands the glorious Superstitions and Magnificence of the Apostolicall Sea and Vizard of the Catholicke Church The wine of fornication the which earthly men have as greedily embraced as thirsty lovers drink the wine offered them by their beloved ones Therefore they are said to be made drunke because being bewitched with a blind love of Superstitions they stand for their Idols beyond all sense and reason furiously hating and persecuting the Gospell of CHRIST If thou kill a man it s a finne with them to bee bought off with a little money Romes idolatry But if thou uncover not thy head to the Idol Image of Marie or turne thy backe upon it it s a wickednesse to bee punished by death as having committed Crimen lesae Majestatis against her Behold the mad drunkennesse of Idolaters occasioned by this wine of Fornication The second Part of the CHAPTER The Vision of the Whore upon the Beast 3 So he carried me away in the Spirit into the wildernesse And I saw a woman sit vpon a scarlet coloured Beast full of names of blasphemy having seven heads and ten hornes 4 And the woman was arrayed in purple and scarlet colour and decked with gold and precious stones and pearles having a golden cup in her hand full of abominations and filthinesse of her fornication 5 And upon her forehead was a Name written Mystery Babylon the Great The Mother of Harlots And abominations of the Earth 6 And I saw the woman drunken with the blood of the Saints and with the blood of the Martyrs of Iesus and when I saw her I wondred with great admiration THE COMMENTARY AND he led me in the Spirit Thus much of the Preface Now followes the first Act of the Vision Where first we are to observe the motion unto the same and the place In that Iohn doth againe say he was led by the spirit as Chapter 1.10 and Chapter 4.2 it shewes that hee was not in a continuall Extasie of Visions The motion unto the Vision was not of the body but the minde for bodily he remained in Patmos beholding there the wildernesse and the sights with the eyes of his mind like as Ezechiell bodily remaining in Chaldea was in spirit in the Temple of Ierusalem The place where he saw this was the wildernesse But what Is the Woman the Beast Rome and Antichrist in the Wildernesse Do they not inhabit the largest possessions and most sumptuous palaces I do not dislike that some understand by wildernesse Gentlilisme which Antichrist under the name of Christ hath brought into the Church hence in Chapter 11.1 the Antichristian Clergy is signified by the name of Gentiles And indeed the Antichristians imitating the Paganes do fall downe before Idols of wood and stone made with hands And as Paganes so Antichristians make God beholding to them by the merit of workes save onely that these abuse the holy Name of Christ as a pretence for their Idolatry which the other know not of Notwithstanding in my opinion there is an higher mysterie in it Before Chap. 12. the chast Woman Mother or Church being persecuted by the Dragon fled into the wildernesse when as after Constantines time being shaken with the floodes of Heresies and Superstitions she withdrew her selfe by degrees out of the sight of men Now here Iohn sheweth what he saw in the wildernesse in stead of that woman He saw indeed a Woman also or Church but a whorisâ—â— woman or adulterous Church riding on a beast that is being Antichristian There I say where before he saw the Woman clothed with the Sun the chast spouse of Christ viz. at Rome he now finds a whorish woman This forsooth is that continuall succession of the Romish Popes This is the venerable antiquity of the Popish Church The succession of the Romish Chur. to wit like as in the wildernesse the whorish woman succeeded the chast woman and banished matrone so at Rome the whorish Apostaticall succeeded the true Apostolicall Church and in place of Bishops holy Martyrs and Confessours excelling in faith and godlinesse are come in the great high Priests of Rome terming themselves universall Monarchs being indeed proud and wicked Idolaters who as Genebrard confesseth are altogether fallen away from the
and hornes greater wisedome is contained Now the words of the Angell consists either of one comma here is the minde which hath understanding to wit hid for herein is a mystieall sense that cannot be searched out by the mind of man Or of two commaes or clauses One being Here is wisedome the other he that hath wisedome that is let him understand And this latter seemes to be according to the mind of the Angell because of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath though the sense be all one viz. that the mystery of the beast is above mans wisedome except it be revealed And therefore the Angell offers himselfe to declare the same And he stirres up our desire by an exclamation lest we should be slothfull in taking notice and shunning of the beast The seven heads are seven Mountaines Now he opens the wisedome which he promised by expounding the mystery of the beast according to his severall parts Where first wee may observe the Metonymicall Phrase of the signe for the thing signified being ordinarily used in Sacraments and therefore are called Sacramentall kind of speeches The seven heads are seven Mountaines Gen 4 28 17.10 by a Metonymia of the signe and the thing signified for the seven heads signifie seven Mountaines so also The seven kine are seven yeeres that is signifie seven yeeres Ex 12 11 1 cor 10 4 Ioh. 1 32 Ma. 26 26 Circumcision is the Covenant for the signe of the Covenant as God himselfe interpreteth it The Lambe is the Passeover that is signifies the Passeover The Rocke was Christ for it signified Christ The Dove was the holy Ghost for it was a signe of the Holy Ghost And so The bread is the body of Christ broken for us for Aug dist 2 de consec c hoc est contra Adem cap 12 Luk 22 20 it signifies that the body of Christ was broken for us and is given unto us for food so Austin saith The bread is the body of Christ not in verity of the thing but by a significant mystery And againe The Lord doubted not to say This is my body when he gave the signe of his body So The Cup is the Now Testament for it is a holy signe of the New Testament c. Now this I doe the rather speake of because some inconsiderately do contend that neither in Scriptures nor good Authors any examples are to be found that the signe is put for the thing signified with the copulative Is betwixt But here they may see it The seven heads are seven Mountaines and a little after They are seven Kings Againe The ten hornes are ten Kings The waters are Peoples the woman is the Great City what will they have more Secondly that we might not seeke these Mountaines in the Moone as they say he addeth The seven heads are seven Mountaines on which the woman sitteth But the woman verse 18. is the great City that had dominion over the Kings of the earth in Iohns time that is Rome so then the sense is upon which Mountaine the woman fitteth that is upon which Mountaines Rome is built that rules the world hence Rome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven hal'd see Chap. 14.8 These Hills are called Capitolinus Palatinus Caelius Aventinus Aesquilinus Vnninalis Quirinalis in honour whereof was yeerely kept on the third of the Ides of December the Festivitie of the seven hills in memory of Romulus the builder or rather for the three Mountaines that were added by Servius Tullius that the Citie might stand upon seven for that which Romulus before built comprehended but foure Mountaines within the walles This â—â—ngell therefore doth plainly marke out Rome situated on seven hâ—â—ls as the seat of Antichrist Neither can the Iesuites any longer deay the same The Iesuits wrangling but onely by cavelling they would perswade us that Ancient or heathenesse Rome is here meant such as it was in Iohns time But themselves know it is a meere evasion for this Prophesie respecteth Rome that shall be in Antichrists time At last therefore they confesse it is meant of Popish Rome but here they seeke out another starting-hole viz. that this Rome shall not be the seat of Antichrist because it is to be burnt before Antichrist come But they well know that this is also false For why shall Rome be burnt Is it not because of her fornication with the Kings of the Earth and for being the seat of Antichrist They say that Rome shal apostate from the Christian faith unto Heathenisme See before chap 14 8 But what then shall the Pope doe in the meane time will he looke no better to his cure but a lyar had need have a good memory They say that Rome shall commit fornication with the ten Kings and for the same bee burnt And yet they say that those ten Kings or at least seven of them shall follow Antichrists Campe How then can it bee burnt before Antichrist come It is also observeable how diversly the seat of the woman is noted In verse 1. How the woman sits upon the waters upon the beast upon the mountains she sits upon many waters afterward verse 3. upon the beast and here upon the mountains the which are the heads of the beast All which things doe well agree ROME sits upon many waters as she beares rule over the Kings and Inhabitants of the Earth Rome sits upon the beast as she is born up of the beast and ruled by Antichrist Or if the beast be the Romane Empire Rome sits upon the beast as she swayeth the beast or Empire for by sitting dominion is noted Lastly Rome sits upon the heads of the beast which are the seven Mountains as sitting on them herself and giving them for a dwelling place to Antichrist Observe also the admirable union and mixture between the beast and woman and the mutuall metaneorphosis of the one as it were into the other so as the one is the other or a part and of the essence thereof yea both are one even the same Antichrist The seven Mountaines are the heads and strength of the beast and the seven Mountaines are the seat of the woman what doth hence follow but that the heads of the beast are the strength and seat of the woman that is of Antichrist Now the Mountaines of the woman are the mountaines of Rome And if the mountaines of Rome are the heads of Antichrist and the woman sit on the mountaines of Rome The woman then sits and reignes upon the heads of Antichrist Furthermore he that reigneth upon the heads of the Beast and the Mountaines of the woman is Antichrist The Pope of Rome reigneth on the heads of the beast and the mountaines of the woman therefore the Pope of Rome is Antichrist But Ribera contendeth that the beast is the devill not Antichrist yet he grants that the mountaines of the beast are the mountaines of Rome Now what will he gather hence
committed fornication with the whore Vntill the words of God that is his decree touching the rising of Antichrist revealed in the words of the Prophets and Apostles be fulfilled After the fullfilling whereof God put into their hearts to hate the Romish Strumpet that is detest Popish Idolatry embrace the Gospell of Christ forsake yea and oppose the Whore Why therefore should we wonder that so many great Emperours so many religious Kings of Germany France Spaine England c. have with such zeale defended Popish Idolatry the Romish Church and Antichrist the Pope almost these 800. years in defence of whose magnificence and glory they have made so great wars and shed so much Christian blood We hear that God did put it into their hearts that they should do so and not otherwise so that the Angell wills us to rise from the events and secondary means unto the secret yet just judgement of God Here againe we have cause greatly to admire that after so long fornication some of the Kings as of England Scotland Denmarke Sweethland Many powerfull Princes also of Germany Bohemia France Poland and Hungary having laid down their armes against the Lambe and embraced the heavenly Doctrine of salvation brought to light by the Two Witnesses in the ages of our predecessours do at this day hate the Romish Adultresse and make her naked We have cause I say to admire the Fact and extoll Gods judgement to Heaven Certainly the Kings did not repent either rashly or by their own understanding God put it into their hearts that they should repent of their whoredome hate the whore and make her desolate The LORD is to be intreated that he will put the same into the hearts of the rest of the KINGS that is to take knowledge shun and hate the Whore and to give their power no longer unto the Beast but unto the Lambe Some Textuall scruples do here offer themselves which I shall explain after I have opened what yet remains in the Text. 18 The woman which thou sawest is the City The Angell openeth the whole mysterie of the whore This woman is popish Rome see chap. 11.8 14.8 16.19 that we might not think the woman sitting upon the waters to be an Asian or Vtopian Nymph It is saith he that great City before he often calls it Babylon Now he sets it forth by a more remarkeable note Having dominion over the Kings of the Earth Now what is this Is it the whole multitude of ungodly men in the world as some of the fathers wanting the experience which we have now have thought Nay it is Rome yea Popish Rome For the Writers saith Ribera In cha 17 sec 20.22 who have otherwise interpreted it are forced by the truth it selfe to yeeld unto us that Rome is that whorish City to be destroyed and overthrowne Again The foregoing words God put it into their hearts belong to the desolation and burning of Rome for they shew the cause of so great desolation effected by them who rather were thought should have proved friends With this sense which is certainly true c. Thus we have the interpretation of one sworn Iesuite Let us hear another Lib. de P. R. cap. 2 Babylon saith BELLARMIN that great City standing on Seven Mountaines and having dominion over the Kings of the Earth is ROME Neither was there any other City which in Johns time had dominion over the Kings of the Earth then ROME and it is most notorious that ROME is built upon seven Mountaines Let us hear a third Vest pag. 817 This Verse saith ALCASAR causeth no small difficulty to them who expound it otherwise then of ANGIENT ROME But in our exposition nothing is more cleare What can we desire more The great City is Rome both because the same is built upon seven Mountaines As also because it onely in Iohns time had dominion over the Kings of the Earth But now perhaps it hath not yea but it hath For whatsoever it possesseth not by force Quicquid non possidet armis Relligione tenet it holds by Religion Wherefore the two latter Iesuites do in vain seek an evasion that not Popish but Heathenish Rome is this City for they are confuted by Ribera their own companion ingeniously confessing that Heathenish Rome long agoe burnt to ashes by the Gothes and Vandalls hath no place here but that it is Popish Rome that now is yet notwithstanding he saith that it is to be burnt before Antichrists comming which latter refutes the former It remains therefore that the whore sitting on the Beast is Papast Rome O Rome hearken to Clemanges De corrup Eccle statu Cap 26 What saith he dost thou thinke of thy Prophesie to wit of John in the Revelation Dost thou not beleeve that it belongs at least in some measure unto thee Thou hast not so lost shame and sense to deny these things Wherefore looke on it and read the damnation of the great whore sitting upon many Waters and there contemplate thy worthy actions and what shall befall thee Again therefore we gather this argument Babylon that Great City standing on seven Mountaines is the Seat of Antichrist Popish Rome is Babylon that Great City standing on seven hills Therefore Popish Rome is the Seat of Antichrist Furthermore He which ruleth in the Seat of Antichrist is Antichrist The Pope of Rome ruleth in Antichrists Seat Therefore the Pope of Rome is ANTICHRIST There remains three scruples to be discussed from ver 17. I. How God puts into the hearts of Kings that is worketh in the hearts of men without impeachment of their liberty II. Seeing God is said to put three things into the hearts of the Kings One in its owne nature good viz. The hatred of the Whore Two things in themselves evill viz. Their agreement with the Beast and fight with the Lambe Whither he puts this after the same manner into their hearts and whither it will not hence follow that hee is the Authour of sinne III. In granting which thing some maintaine that these Kings were not converted how then are they said in spoiling of the whore to doe the will of God seeing they were ignorant of it Neither spoiled they her so much out of affection to piety as of desire to the prey Now first how God workes in the hearts of men the liberty of their will remaining Of this Question both in the Hypothesis and in the Thesis the explication is the same being not a little difficult For if God workes in the hearts of men he seemeth to determinate or limit their wills to one thing Now if God limit the wil then man seems not to act freely seeing that is said to be free which is unlimited in respect of a thing Furthermore God seems to move and bend the wills of men according to his own will or pleasure But that which is moved and bent by anothers will seems not to act freely Now the Scripture on the
by the Kings a long time or many years but be suddenly taken because of her security like as in one night Cyrus suddenly tooke carelesse Babylon being forsaken of her friends and driven to despair having no power to defend her self The grievousnesse of the punishment is aggravated by enumeration of four Plagues Death Mourning Famine Fire every one of which shall answer to her sins she promised her self perpetuall happinesse but Death shall cut her off she delighted in all kind of pleasures therefore sorrow shall overthrow her She continually gave her self to gluttony riot c. Therefore Famine shall kill her she burnt the godly Martyrs as Heretickes therefore with Fire shall she be utterly consumed by the Kings sometimes her lovers who shall fall from her and turne their swords which they formerly imployed for her against the Godly into her own bowels See Chap. 17. ver 17. For strong is the Lord He prooves that her lot and portion shall be irrecoverable from the omnipotencie of the Iudge the which he opposeth to the Romane power that we might not think the thing foretold impossible the which immagination hath beguilded many even to this day Stapleton hath writ a Booke of the admirable greatnesse of the Romane Church which he saith shall so remaine for ever Lipsius also had no other end then to flatter Rome in his Book which he published about the same time touching the admirable greatnesse of the Romane City Iohan. Paul Windek About this time also a certaine Parasite of the Romish Seat spread abroad a Prognostication about the future state of the Church wherein he affirmed that the Evangelicall Doctrine and Christian Churches should shortly perish The Romane Seat remaine stable and constant so is this opinion settled in the mindes of Papists that it is impossible the Romane Power should be overcome through any Plots or devices or the Romish Hierarchy linked and fastned together with iron bonds as it were should ever be overthrown by any But 2. Strong is the Lord which judgeth her Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judging in the present tence Andreas and Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath judged because in his unchangeable decree he hath devoted her to condemnation some thinke because this shall happen in one day and suddenly that like Sodom she shall be burnt with fire from Heaven but because it was said before that the Kings should burne her it seems rather to be meant of fire suddenly thrown into the City by the Victorious army Hitherto the Exhortation the Lamentation followes 9. And the Kings of the Earth shall bewaile her The wicked lament the wretched condition of Rome First Kings then Merchants Lastly Shipmasters Now what and how great their mourning shall be and the cause thereof common to them all is shewed to be the losse of their former riot and gaine And therefore there is the lesse difficulty and reason to insist upon it This generally is to be noted from the lamentation that a temporall judgement on Rome is here described not the last judgement in the end of the World for wicked Kings Merchants and Shipmasters shall see and bewaile the same In the first place the Kings of the Earth are brought in mourning as being more worthy and powerfull who were chiefe in committing filthines with the Romish Strumpet They shall bewaile and lament for her That is because of her sudden and miserable destruction who these are is noted by two Epithites they are Kings of the Earth committing fornication and living deliciously with her By both we may understand that they shall be enemies of the Gospell Vassalls Sonnes Spirituall Lovers of the Romish Seat For the first Epithite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Earth is allwayes in this Prophesie taken in an evill sense for Kings Nations and worldly men given to earthlie worship By the latter Epithite the cause also of their mourning is shewed they shall lament excessively because they are deprived of their sweet converse with the whore by means of her unexcepted destruction What that converse was we have opened on verse 3. and divers times before It may be demanded who these Kings of the Earth shall be Ribera feineth that they shall be the same Ten Kings who burned her with fire who these Kings of the Earth are repenting and bewailing the destruction of the most renowned City like as Titus is said to have mourned for the burning of Ierusalem and the Temple But it is a vaine Fiction for those Kings shall be converted unto the faith These shall be Kings of the Earth Enemies of the Gospell Ioseph lib 7 de bell Iud. c. 24. The cause also of the mourning is different These shall lament because they can no longer commit fornication and riot with her But the former Kings after they had once by the divine mercie of God repented of their sinne refused any longer to commit fornication with her for it is said They shall hate the Whore and make her desolate Therefore we affirme that these Kings of the Earth shall be such of the Ten as still remaine with the Pope 10. Standing a farre off for feare The gesture and voice of these Mourners is noted standing a farre off and crying Alas alas In which he prevents an objection Why shall they not rather take up Armes and succour the distressed Citie Feare and trembling shall hinder them signifying that the Lord will so astonish them as that they shall not so much as thinke upon armes or succour for the feare of the divine judgement will make them to seeke shelter for themselves For in one houre Before In one day Her judgement shall be so sudden that before the report of her Siege be far spread the Citie shall lie in ashes Thus high things are on a sudden brought to nothing Trees of great height are long in growing but rooted up in one houre They call it judgement to wit of God the just Iudge whose vengeance shall be so manifest that the very enemies shall be forced to confesse that so great a Citie was thus suddenly overthrowne not by humane force but by the judgement of God being angry 11. And the Merchants of the Earth shall weepe Merchants succeed the Kings in mourning the Merchants I say of the Earth whom we have shewed to be spirituall Traders Treasurers of the Popish Court Paenitentiaries and Granters of Pardons c. The which plainely appeares by the adjunct cause of their sorrow and kind of Merchandize Because no man buyeth her merchandize any more But gold silver and pretious stones shall not be out of esteem because of the destruction of one Citie For by the overthrow of one Mart-Towne trading is not taken away from other places but the fall of one is rather the rising of another as not long ago in the low Countries Antwerpe sometime a noble Mart-Towne decaying was the flourishing of Amsterdam Therefore it is manifest that here properlie merchandable wares are not
forbidden in Scripture The Third Part of the Chapter The Voyce of the third Angell figuring the destruction of Babylon under the Similitude of a Milstone cast into the SEA 21 And a mighty Angel took up a stone like a great milstone and cast it into the Sea saying Thus with violence shal that great City Babylon be throwne downe and be found no more at all 22 And the voice of harpers and musicians and of Pipers and Trumpeters shal be heard no more at all in thee and no Craftsman of whatsoever craft he be shal be found any more in thee and the sound of a milstone shal be heard no more at all in thee 23 And the light of a candle shall shine no more at all in thee and the voice of the Bridegrome and of the Bride shal be heard no more at all in thee for thy Merchants were the great men of the Earth for by thy sorceries were all Nations deceived 24 And in her was found the blood of Prophets and of Saints and of all that were slaine upon the Earth THE COMMENTARY AND a mighty Angell The second voyce leaves speaking And another Angell comes forth on the Scene Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Angell indefinitely that is One of the companie of the ANGELS who was to seale up the whole action of Babylons judgement by an externall Symbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong Hee is said to be mighty because of the Symbole which did require more then humane strength For he takes up as if it were but a straw a stone like a great Milstone which ten strong men can hardly move and casteth it with force into the Sea Therefore in Scripture the Angells are worthily commended for their strength to comfort the Godlie and terrifie the wicked But what is meant by this throwing It would have seemed frivolous had not the signification thereof bin added Tract 81. in Iohan. for signes without the word are dead Ceremonies Therefore our Sacramentall signes which we call Sacraments have the word annexed touching the things signified according to that of AUSTIN Let the word be joyned to the Element and it becomes a Sacrament The word therefore is the soule of the Sacrament The soul of signs is the word because it expoundeth what the signe in every Sacrament doth signifie Whence it is certain that signes testifie the same thing to the eye that words sound to the eare and that Sacraments signifie the same benefits of Christ which are taught in the Word or Gospell hence also Austin often calls them Visible words De catal Chap. 3. Cantr faust Cap. 16. Tract 18. in Iohan. because as I said they represent the same thing to the eye which the word sounds to the eare But to the matter Thus with violence shall the great City Babylon be cast downe and shal be found no more at all Hence it appeares that signes represent the same thing that the word doth but much more effectually because they work upon two Sences together stir up to faith viz. The eyes by the Symbole The eares by the word For the same judgement which hitherto we have received or heard by the voice of the Angels and the Iamentation of the wicked we now also as it were behold with our eyes under the Type of a Milstone throwne into the Sea So that the thing which before was certaine to the eare is now made far more certaine the Sence of the Eyes confirming the same The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so denotes the force and analogie of the Type The Analogie between a milstone and Babylon For as a great Milstone cannot be easily moved so the great Citie Babylon is hardlie to be conquered As a Milstone is thrown down so Babylon shall be cut off As a stone is throwne with force So Rome shall suddenly and with force be overwhelmed As a stone is swallowed up by the Sea So fire a contrarie Element shall devour Babylon As a Milstone thrown into the Sea remaines covered in the bottome thereof and can no more be drawn out So Rome being once burnt with fire shal not be found or repaired any more but remain in ashes This is the analogie of the type and antitype We are to know Ier. 51.63 that the same Type was of old used about the destruction of Ancient Babylon for Ieremie is commanded to bind the Booke of his Prophesie not indeed to a Milstone but another stone and cast it in the midst of Euphrates saying So shall Babylon sincke and shall not rise from the evill that I will bring upon her and they shall bee weary Thus Old and New Babylon go borh one way in Gods judgement The Great Citie BABYLON This is so often reiterated in this Prophesie as it confounds with shame the boasting of Papists touching the greatnesse of the Romish Citie and Church 22. And the Voyce of Harpers The Angell aggravates the most sad desolation which shall there appeare where now lofty Rome doth pride it by propheticall phrases threatning the privation of such good things which are requisite for the pleasure and necessitie of a flourishing Common-wealth To the pleasure of a Citie belong musicall Instruments Harpes Fluites Trumpets and Artists that have skill to use them By Harpes men are occasioned to rejoyce at Feasts At the sound of the Fluite they use to dance By Trumpets the people are called to holy and civill meetings and Souldiers stir'd up to war whither for exercise or in earnest Nothing saith he of these things shall bee heard in thee any more Therefore there shall bee nothing but meere desolation and sadnesse To the necessitie of a Citie are required all kinde of Artists Arist in Eth and Handicrafts men For a City consists not of a Physitian alone but of a Physitian and the husbandman But no Craftsmâ—â— shall be found in thee any more so that in stead of the deliciousâ—â—sse and abundance of these pretious wares shal be misery and desolation To the upholding of mans life Corne also and Millers are requisite by whom the seed is grinded and the meale prepared for bread and necessary food The voyce saith he of a Milstone shal be heard no more in thee In stead of abundance of fine floure and delicacies shall be povertie and want Also burning lights are requisite for the night season without which wee should beforced to passe the halfe of our Life in darkenesse These also saith he shall shine no more in thee Therefore there shal be datknesse and desolation Lastly to the preservation of Cities there must of necessity be procreation of children in lawfull Matrimonie for without Weddings and Marriage a Citie must needs perish either by death of her Citizens or bee full of Bastards Also there shall bee no more Weddings in thee For the voice of the Bride and of the Bridegrome shall bee no more heard in thee Thus thy delosation shall bee consummated Behold in what a horrible
Nicolaitans by open Antichristian Tyranny banishing the same out of the Church which thing indeed was justly abominable to Emperours and the Christian world Genebr chronol lib. 4. pa. 593. yet formidable because of the enchantment of the Apostolicall Church Notwithstanding Popish Writers doe glory in this most filthy Beast That HENRIE was the first among the Westerne Emperours whom the Pope deposed Histories also testifie that after those thousand yeeres the God of Strengths foretold by Daniel Chap. 11.38 that is the Idol of Transsubstantation and Stage-like Masse was chiefly erected and confirmed in which the whole strength of the Papacie hath hitherto consisted With this grew up the innumerable fraternities and families of Clergy-men Sacrificers Monkes and Religious Sects who all of them being exempted from civill jurisdiction are onely subject to the Popes Scepter Then were invented the Jubilees the gainefull trafficke of Popish Indulgences or Pardons and a thousand trickes to draw monies from all Provinces into Romes Exchequer Then infinite Ceremonies Superstitions and Idols were brought in and established so that if now thou compare Popery with Paganisme thou shalt scarce see any difference but in names Therefore it is not said without cause that Satan being loosed after the thousand yeeres should deceive the Nations of the whole Earth Neither was this horrible declining of Christianitie in the West onely For it is knowne that many most flourishing Churches of the East which yet stood in the first thousand yeeres were in the next five hundred yeeres either cut off and miserably dissipated or by the seduction of Satan filthily corrupted On the contrary we see that Mahumetisme although it began somewhat sooner yet within the latter five Ages was more generally spread both in Asia Africa and Europe This therefore was Satans former seduction Gog and Magog to gather them to battle Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is taken appositively That he might seduce the Nations Gog and Magog for which Nations are Gog and Magog but so Satans fury seemes to be lessened as if after his loosing he were onely to deceive and draw the barbarous Nations unto a civill battle Whereas he shall chiefly be busie about the intestine seduction of the Church within indeed labouring to trample her under foot by the slights of the domesticke Antichrist and outwardly by force of armes to suppresse her by a forreigne Antichrist It is therefore an Ellipsis or defect of the Copulative for And Gog and Magog because the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruleth the three Accusatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middlemost of which did least need the Copulative The seduction therefore of Gog and Magog shall be diverse from the seduction of the Nations being not Ecclesiasticall as the former but politicall For Satan shall stirre up not the nations but Gog and Magog to this cruell battell which appeareth by the Relative not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gog and Magog by whom he shall set all things in confusion and blood Now what manner of adversaries or peoples these should be may scarcely be guest at For there are almost as many opinions about the same as Writers both Ancient and Moderne Bellarmine reckons up ten Lib. 3. de P R. cap. 17. Vestig pag. 877. all which his own excepted not a whit better then the rest yea even that of the five old Fathers Lanctantius Eusebius Theodoretus Hierom and Austine he disproves Alcasar also brings in many more But we will not weary our selves in rehearsing the conjectures of other men Magog to begin with this as the more knowne was the second sonne of Iaphet Gen. 10.3 of whom Lib. 1. Antiq cap. 7. as Iosephus writeth came the Magogites so called after him or Scythians that is the peoples which inhabit beyond the mountaine Caucasus neer the Lake Maeotis and the Caspian Sea unto the Northern India Hierom therefore by Magog understandeth the Scythian Nations unto whom some doe joyne the Cappadocians and Arminians seated beyond Coelesyria lib. 5. c. 23 whose Metrapolitan Citie Hierapolis where Papias sometime was Bishop is in the Syrian tongue called Magog as Plinie recordeth Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. 39. where you shall finde a long Prophesie against Gog and Magog of which the Phantisies of the Iewes Mahumetans and Papists are not much unlike The Iewes feine that Gog and Magog are the Northerne Nations shut up by Alexander the Great beyond the Mountaine Taurus who breaking out towards the end of the world shall by war wast the whole earth especially the Land of Israel and the Citie Ierusalem But then the Messias shall bee at hand and slay Gog and Magog according to the Oracle of Ezechiel which Fable Galatinus hath refuted Lib. 5. Cap. 12. The Mahumetans Fiction touching Gog and Magog is much like to this Alcor A 20.28.32 c. save onely that it is somewhat otherwise touching the Messias and Ierusalem The Papists dreame that their Antichrist shall come in the end of the world with great forces and that in his Army which mostlie shall consist of the barbarous Scythians he shall have seven Kings for so many and no more shall then be remaining in the world as Ribera affirmeth The Emperour therefore of the Romanes the King of France of Spaine c. shall then either have no being or fight for Antichrist among whom Gog and Magog shall bee most powerfull Lib. 3. de P. R. c. 17. Apoc. 20. yea Gog according to Bellarmine shall be Antichrist himselfe which Ribera denyeth and in the space of lesse then foure full yeeres most cruelly over-runne and bring into subjection the whole world especially Christendome and to this Antichristian warre they applie the Prophesie of Ezechiel and of Iohn in this place As the Iews therfore dream that their Messias is not yet come because Ierusalem hath not bin assaulted by Gog and Magog who are to be slaine by the Messias So the Papists feine that their Antichrist is not yet come because Gog and Magog are not come who with a most numerous Army shall fight under Antichrists banner Ezech. 39.4.6.9.12 The fiction touching Gog and Magog refuted and with him oppose the Holy City that is the Romane Church Both Fictions are alike frivolous and are easily refuted by the Prophesie it selfe for i◠Ezechiel God threatneth that Gog shall fall upon the mountaines of Israel and that he will send a fire on Magog whereupon the Inhabitants of Ierusalem shall goe forth and burne the spoile with fire seven yeeres and that the slaughter of the enemy shall be so great that the land shall be seven yeers in cleansing because of the carkeises of the slaine But the Papists say that Antichrists kingdome and the Gogish warre shall not continue full foure yeers and that from this Victory of the Church unto the day of Iudgement there shall not
unto the words and Histories of the Prophets another warre not unlike unto that of Gog and Magog is here foretold and the victory promised The sense is thus Like as of old Gog and Magog invaded the Holy Land with very great Armies miserably afflicting the people of God So Satan being loosed at the end of the thousand fatall yeers shall raise up against the Church a new Gog and Magog that is most cruell adversaries who with most numerous Armies over-spreading all parts of Christendom shall cruelly make spoil of all things And as God did often by wonderfull overthrowes suppresse Gog and Magog of old that is those Asian Syrian and Egyptian Tyrants in the middest of their fury that they might not utterly destroy the Holy-City so he will with fire from Heaven devoure the new Gog and Magog that is the adversaries of the last times in the midst of their fury that they shall not be able to accomplish their designe to blot out the Church of Christ Now who should these Adversaries Gog and Magog be but those foure Angels bound at the River Euphrates Rev. 9.14 who after they were let loose by Gods Commandment invaded the Christian world most horribly corrupted through Antichristian Idolatry with an Army of two hundred thousand thousand horse-men Gog and Magog are the foure Angels of Euphrates cruelly murdering the third part of men which Angels we interpreted of foure Peoples most cruell adversaries of the Christian name viz. the Arabians Saracens Scythians or Tartars and Turkes for undoubtedly the same Adversaries the same battell and the same overthrow at the sounding of the sixt Trumpet in Vision third and in this Oracle of the seventh Vision is signified by way of parallel for after Satan was loosed the Armies of the Saracens Tartars and Turkes began in a speciall manner to over-run Christendom and by horrible slaughters to weaken the state of Christians as Histories and dayly experience do manifest Wee have heard who the adversaries are Whose number is as the sand of the Sea He amplifies their multitude by a simile usuall to the Scriptures For it is no Hyperbole by which is spoken more then truth but a metaphor by which a thing is aggravated For as the sand of the Sea is unto us innumerable so these barbarous Nations use to fight with innumerable Armies 9. And they ascended He foretels the forceable attempt of the Adversary by a Verbe in the Praeter Tense in stead of a Future beeing a Propheticall Enallage or change of Tenses usuall to Iohn By the word Ascend he notes their obscure rise or originall intimating that these barbarous Nations did suddenly from a low condition grow to the greatest height of power or that being raised up by Satan they ascended as it were out of Hell On the breadth of the Earth That is they shall not remaine in one place but spread themselves far and neer to wast and destroy all And compassed the Campe of the Saints about By this Camp BRIGHTMAN understands Europe in which almost all Christendom is included But five or sixe hundred yeers agoe Christianisme was larger by farre The Christian world is the camp of the saints when there were yet flourishing Churches in all the coasts of Asia and Europe Wherefore he calleth the Christian world the Campe of the Saints or the Church in which the godly do fight against Satan and the world as it were in a Campe. But however Christianisme was every where most corrupt yet it is called the Camp of Saints viz. Mat. 4.5 Luk. 19.46 The beloved city is the Church of right and profession although not of Fact Like as Jerusalem is called the holy-Holy-City DE IVRE of Right because she ought to have bin holy whereas DE FACTO In deed she was A denne of thieves In the same sense he calleth the Church the Beloved-City because notwithstanding her great corruption yet God had and still hath many beloved ones and Elect in her It is a Metaphor taken from IERVSALEM which of old was Gods Beloved-City and the Type of the New Church as appeares by the following Allegory By the word compassing-about he intimates the treacherous attempts enterprises and divers irruptions of the adversaries as if he should say They shall not once or in one place onely vexe and trouble the Christian world but often and in divers places one while in Asia another while in Africa and in Europe He notes their subtilty also and earnestnesse in mannaging their affaires and occasions for while Christian Princes did weaken themselves by continuall discord hatred and intestine warres at home the Turkes and Tartars were alwayes in readinesse with their Forces to devour one Province after another The holy war was the occasion of the Gogish war called Sacrum quasi minime sacrum The first occasion of this Gogish battle was that warre in Palestina against the Saracens raised by the Popes of Rome after the expiration of the thousand fatall yeers called Holy as it were most unholy the first Author whereof was that Hildebrand called Gregory VII who began to solicite Christian Emperours Kings and Princes to recover the holy Land by force of Armes After him Vrbanus II. for his turbulent counsells called Turbanus obtained that many great Armies wearing the signe of the Crosse should be sent into Syria under divers Captaines And indeed at that time Ierusalem and all Syria was recovered out of the hands of the Turkes and Saracens by the prowesse of Godfrey Duke of Bullen but was scarce kept LXXVIII Yeers by the Christians For Saladine a Turkish King Calyph of Damascus and Egypt being drawne on through the intestine discord of Christian Princes and by the treachery of the Tripolitan Earle overthrew al the Christian Forces in one day bringing their Princes with King Gwido himselfe and all Palestina under his power This was the beginning of the Gogish battell The beginning of the Gogish war for the Saracens taking this occasion and seeing that the Christians whose power before they much feared were not unconquereable they began to thirst after whole Christendome and by degrees brought under subjection by their cruell Armies all the Maritime Africa all the East and Babylon even unto Bersia at last also the lesser Asia both Countries of Armenia Thracia Pontus Bulgaria Greece Sclavonia even unto Hungarie and the borders of Germany driving Christianisme into the uttermost corner of Europe This is that Gogish warre which Satan after the thousand fatall yeers hath with great successe waged above five hundred yeeres against the Christians by Gog and Magog that is by the Eastern Antichrist Against this opinion it 's objected FIRST that these adversaries shall compasse about or besiege the Campe of the Saints and the Beloved-City that is the Church But neither the Christians that undertooke that warre can be understood by the name NATIONS Neither can these Easterne Nations against whom the warre was undertaken be understood by the name of
onely of the inchoated spirituall renovation which is in this life but also of the consummated litterall and proper renovation which we look for at the comming of Christ Now the Heaven and the Earth shall not bee new in Substance How heaven and earth are new but in Qualities as puritie brightnesse and glory for that which is added The first heaven and the first earth are passed away and before Chap. 20.11 From whose face the heaven and the earth c. doth not signifie that they should bee brought to nothing but that they are to be purifyed by fire from all present vanity and defilement So Peter interpreteth the same The heavens burning shall be dissolved and the Elements shall melt with fervent heat Whence the Apostle gathers this weighty instruction seeing that all these things shall be dissolved what manner of men ought yee to bee in all holy conversation and godlinesse And indeed to meditate and doe this tends more to Salvation then curiously to search after the manner of the Renovation Now if any one should say These things John saw but the Heavenly glory Eye hath not seene Eare hath not heard c. therefore the Vision speakes not of this glory The answer is easie Iohn saw not the thing it selfe but he saw certaine representations and types of the things to come Therefore it remaines true that Eye hath not seene c. especially seeing Iohn saw not the same with his eyes but in the spirit And the Sea was no more AVGVSTINE thinkes that the Sea may be understood of the turbulent world 1. Cor. 7.31 which then shall no more bee for the world passeth away with the fashion thereof yet hee retaines the proper sense also but doubteth whither the Sea shall be dryed up by that fervent heat or whither that also shall be changed and purged Indeed we read that the Heaven and the Earth shall bee renewed but I remember not that I have read of a new Sea save onely what is said in this Booke touching the Sea of glasse like to Chrystall Rev. 4.6 but there he speakes not of this world Andreas Caesariensis supposeth that then there shall bee no Sea The renovation of the Sea for what use should there be of it seeing then men shall saile no more Schoole-men thinke that the Sea shall so bee renewed as indeed it shall not retaine its substance because the water is to be consolidated into the globe of the Sphere remaining no longer flowing But these curiosities we leave unto themselves By the New Heaven BRIHGTMAN understands a new worship and puritie in godlinesse By the new earth new Israelites which then shall joyne unto the Church of Christ By the former heaven that passed away the Iewish worship which they shall no longer exercise By the former earth the Iewes themselves who of Iewes shall become Christians By the Sea which was no more corrupt doctrine which shall have no place among the new people for then the Iewes shall cast off their errours touching the Messias which now they maintaine tooth and naile c. What manner of Allegories these are I passe by certainely they depend upon a very improbable conjecture viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome should be added unto the Church of Christ 2. And I Iohn saw the holy City Now also the glory of the renewed Church is exhibited to the view of Iohn under the Type of a most beautifull Citie as it were a Bride most curiously adorned The Kings Bible omitting the name of Iohn reads it And I saw which John inserts for certainety sake For Iohn was an Apostle an Evangelist and witnesse of the truth therefore he writeth a thing that is certaine Furthermore the Scripture generally calleth the Church of the Elect Ierusalem because Ierusalem was the Seat of the Church and worship of God according to the Psalme This is my rest for ever here I will dwell because I have chosen her Ps 132.14 But because that Old Ierusalem polluted with the blood of Christ and his Apostles was at length overthrowne He distinguisheth this new Ierusalem from the other by divers Titles He cals it a Citie because of the beauty of its building and afterward addes holy because it shall shine with Heavenly purity and perfect holinesse Here indeed it begins to bee holy Eph. 5.27 Christ sanctifying her unto himselfe with the washing of water in the word but as yet she is not without spot and wrinkle but then he will present her unto himselfe gloriously holy without spot or wrinkle or any such thing He cals it New to difference it from the old and because of its new brightnesse For then the righteous shall shine in glory as the Sunne Mat. 13.43 Lib. 20. de C. D. c. 19 COMING DOWNE FROM GOD OVT OF HEAVEN Because saith AVSTIN It is heavenly grace by which God hath made her Therefore it is said to descend from God out of heaven because God hath chosen her from all eternitie therefore originally she comes downe out of Heaven so Chap. 3.12 Vpon him that overcommeth I will write the name of the Citie of my God the new Ierusalem that commeth downe from my God And Hebr. 12 22. it is called the Heavenly Ierusalem Gal. 4.26 Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above How the new Ierusalem comes down from heaven But this Epithite seemes to be contrary to our opinion for the Heavenly Ierusalem shall never come downe but remaine firm in Heaven I ANSWER First it may be said that the Vision is to bee distinguished from the thing it selfe The Image of the Heavenly City which Iohn saw in the Spirit came downe or if the Citie it selfe came downe it is visionally to be understood But Secondly this comming downe as above Chap. 3.12 must be taken not of a locall motion but of the originall beginning of the new Ierusalem for whither her existence be said to be above or here below as God from Heaven hath chosen so hath he called justifyed and gloried her Prepared as a Bride By another metaphor he amplifies the dignitie and glory of the Triumphant Church Unto her dignitie belongs that hee saw her as a Bride to wit of the Lambe ver 9. To her glory that he saw her adorned for her husband that is in full beauty now delivered into the hands of Christ her Husband For then shall bee the eternitie of the Heavenly Wedding Above in Chap. 19.7 The Bride made her selfe ready while as yet she was absent from the Lord But now she is prepared because the Wedding Feast is at hand But hence BRIGHTMAN He saw her saith he prepared adorned not as yet delivered Therefore shee was not as yet glorified Answ The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepared adorned argue the contrary Now she is a preparing and adorning her selfe But then she shall bee prepared adorned that is fully beautified with
part of the world or things it shall be is I think known to no man Ludovicus his jest on Sophisters disputing of this fire On which place Ludovicus Dives pleasantly jesting and deriding the vanitie of Sophisters what saith he to no man O Augustine thou hast not heard our Scholasticall Swash-bucklers of whom the least in degree is not ignorant that it shall be that Elementary fire whose abode is between the Ayr and the Globe of the Moone namely it being to descend But if thou approve not this there will not some be wanting to swear religiously that this fire shall proceed from the heat of the beams of the Sunne raised in the middle Climate of the Aire most thicke and ardent beames closing there together as it were into an hollow glasse or mirrour But it is no wonder In thy time O Austine there was no such use of fire as now seeing not to speake of Divines our Philosophers whither it be in the middle of December or in the middle of July they with mouth hands and feet handle and treat of nothing but fire Of Philosophers they become Divines and so transferre this kind of Philosophy into the more sacred Schooles They therefore can more casily define the fire then either Thou thy equals or Praedecessours Thus hee These delights therefore we leave unto incendiary Monkes who from the fire of Purgatory and Hell doe daily warme their Kitchins and daily threaten the Evangelicall Heretickes with fire and fagots The Holy Ghost himselfe interprets this Lake and this Fire not by the place or matter but by the miserable condition thereof Which is the Second Death Of which Chap 20.6 The first death They that have part in the First Resurrection on such the Second that is Eternall Death hath no power which shall be the casting of the damned with the devill and the Beast into everlasting torments For the first death is the falling away of the Soul from God The remedie whereof is the First Resurrection which is a raising of the Soule from the death of sinne through Faith and Repentance in this Life These are not in danger of the Second death because they shall have part in the Second Resurrection which is a raising up unto life and eternall glory See what was said before Chap. 20.5.6 The Second Part of the CHAPTER Beeing a Speciall VISION and Type of the Heavenly Jerusalem 9. And there came unto mee one of the seven Angels which had the seven Vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambes wife 10. And he carried me away in the Spirit to a great and high Mountaine and shewed me that great City the Holy Ierusalem descending out of Heaven from God 11. Having the glory of God and her light was like unto a stone most pretious even like a Iasper stone cleare as Chrystall 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the East three gates on the North three gates on the South three gates and on the West three gates 14. And the wall of the Citie had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the City and the gates thereof and the wals thereof 16. And the City lyeth foure square and the length is as large as the breadth and he measured the Citie with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angell 18. And the building of the wall of it was of Iasper and the Citie was pure gold like unto cleare glasse 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones The first foundation was Iasper the second Saphir the third a Chalcedony the fourth an Emerauld 20. The fifth Sardonix the sixt Sardius the seventh Chrysolite the eight Beryl the ninth a Topas the tenth a Crysoprasus the eleventh a Iacinct the twelfth an Amethyst 21. And the twelve gates were twelve Pearles every severall gate was of one Pearle and the street of the City was pure gold as it were transparent glasse 22. And I saw no Temple therein For the Lord God Almighty and the Lamb are the Temple of it 23. And the City had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof 24. And the Nations of them which are saved shall walke in the light of it and the Kings of the Earth doe bring their glory and honour unto it 25. And the gates of it shall not be shut at all by day for there shall bee no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambes booke of life THE COMMENTARY 9. AND there came unto me one of the seven Angels Hitherto of what John saw and heard generally Now followes a speciall Vision and Type of the Heavenly Ierusalem in which is allegorically shadowed out not so much the pleasantnesse and magnificence of the place in which we shall bee in blessednesse in the highest Heaven as our future unspeakable blessednesse it selfe For this Citie is not Heaven it selfe but the glorified Church in Heaven for bee calleth the Citie here described the Bride and Wife of the Lambe But the Bride and Wife of the LAMBE is not Heaven but the glorified Church Now he recordeth as we shewed in the Analysis first the occasion of the Vision secondly the manner and place of the Vision lastly the Vision it selfe The occasion is in this verse Hitherto Iohn stood in the desert where he was carried in the spirit by one of the seven Angels pouring forth the Vials Chap. 17.3 to see the judgement of the great whore sitting upon the Beast What things he there saw and heard he hath declared at large Now that same Angell being one of the seven Pourers forth of the Vials for I understand it of the selfe same who seemed as above I said to be the seventh pouring out the last Viall into the Aire and proclaiming the end of the world comes unto Iohn that is returnes unto him for undoubtedly he had turned aside and as before he had said Come hither Chap. 17.1 I will shew thee the judgement of the great whore So now he saith I will shew thee the Bride the Lambes wife A wonderfull affabilitie of the Angell touching which above without being
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
safety of the glorified Church is out of all danger that therefore there is no need of this wall For this very security is here signified by the Allegory of a wall And twelve gates In the wall gates are made for the Citizens and others to go out and in This wall hath twelve gates excellently placed guarded and beautified For all the gates have Guardians to keep them not men but Angels who are watchfull strong and unwearied Every one hath Emblems written on it the names of the twelve Tribes of Israel Three gates are ordered unto the severall corners of the world that there might bee most easie accesse from all parts unto the same By the Gates they understand the doctrine of the Gospell by which Heaven is opend unto us by the Angels the Patriarchs Prophets and Apostles who by their preaching have shewed us the way to Heaven and doe all belong unto this Citie By the names of the twelve Tribes written thereon they understand the full gathering of al the Elect of the Spirituall Israel into the same Three gates stand towards the East three to the North c. because this Church is gathered from all parts of the world Whether by the number of the Gates being three on each side of the wall bee a mysterie of the Trinitie as Andreas supposeth I neither know nor date affirme least according to the number of the Gates the number of the divine persons should be also multiplied It is more agreeable to observe here an Allusion unto the type of the holy Citie described by Ezechiel Chap. 48.30 for that also had twelve gates named after the Tribes of Israel viz. Three gates Northward One of Reuben one of Judah one of Levi. Three Eastward One of Ioseph one of Benjamin one of Dan. Three at the South One of Simeon one of Issachar one of Zebulon Three Westward One of Gad one of Asher one of Naphthali Now that Citie represents the Church Militant of the New Testament because all the Tribes of the spirituall Israel that is all the Elect from al the corners of the Earth were to be gathered unto the same Such also in this place is the representation of the Church Triumphant in Heaven 14. And the wall of the City He commends the strength of the wall from the foundations on which it was built For without a firme foundation a wall is ruinous and must needs decay The foundations he saith are twelve the pretious materials whereof are expounded ver 19. to wit so many pretious stones most firmely sustaining this wall and having the Names of the Apostles in them But Christ is the onely foundation holding and keeping up the Church 1. Cor. 3.11 neither can any other be laid c. How then are the Apostles foundations And if the Apostles be foundations then saith BRIGHTMAN this is not that Eternall Citie in the Heavens I Answer Why the names of the Apostles are written in the foundations Iohn saith not that the Apostles are foundations But that the names of the Apostles were written or graven on the foundations that is they were called after the names of the Apostles one being called Peters another Iohns c. Why so for honour sake because the Apostles in this Citie shall excell others in glory But why written in the foundations Because they by their preaching laid the onely foundation which is Christ For what Paul saith of himselfe As a wise Master-builder I have laid the foundation that every one of them could say also of himselfe Which is the reason that however the foundation bee but one yet he saith they are twelve according to the number of the twelve Apostles because that one Foundation was so fully laid by every one of them How there are twelve foundations as there might seem to be twelve foundations the same being as it were laid twelve times or by the twelve Apostles But why is Paul omitted seeing he laboured more then the twelve Because at first CHRIST chose twelve onely unto whom Paul was afterward added coming as it were into the labours of the rest But seeing the names are not expressed no one of the Apostles can be said to be omitted Of the Apostles of the Lambe Or of Iesus Christ for so the Apostles stile themselves in their Epistles 15. And he that talked Now also he describes the most ample and absolute figure of the Citie first shewing whence he received the exact knowledge therof viz. from the Angels measuring He that talked with me That is one of the Angels of the seven Vials who had said before unto me Come hither I will shew thee c. Had in his hand a golden Reed That is a measuring Instrument to mete the wall and gates like as Master-builders use to examine the whole building by a measuring rule whither all things do well agree Now the end of measuring was to make known the quantitie so as Iohn might precisely understand and describe unto us the most absolute figure of this mysticall City This also is taken out of Ezech. 40.5 where the Prophet saw the Architect Angell of the Church that is Christ with a measuring Reed of six Cubits and foure fingers to measure the Court of the new Temple and of the situation and of the City 16. The City is just fouresquare And the Citie lyeth foure-square The City he describeth to be just foure square which kind of forme is most solid constant and perfect because the longitude and latitude of all the parts is equall for this Citie equally consisteth of all the Elect wherefore hee denotes the immoveable firmenesse of the same The quantitie is 12000. Furlongs which make 375. Germane miles It is ambiguous whether this were the measure of the whole Circumference or of every of the sides or squares of the Citie If of the sides then the Circumference was 48000. Furlongs that is 1500. Germane miles but the whole Circumference seemes to be noted so that every side contained 300. Furlongs that is 93. Germane miles and three quarters Therefore this Ierusalem is far greater then Babylon of old The greatnesse of Babylon which as Herodotus describeth was foure square in Circumference 480. Furlongs that is fifteene Germane miles each side 120. Furlongs that is three Germane miles and three quarters It had also a great and high wall fiftie royall Cubits in thickenes and two hundred in height of Brick stone and morter But this City is much more magnificent and strong For Babylon was taken by Cyrus by Alexander and spoiled by divers adversaries But this is inaccessible and cannot be vanquished by any enemy but remaines stable for ever 17. And he measured the wall thereof Thus much of the Cities Circumference The measure of the wall was 144. Cubits Therefore hee rightly cals it a high wall which no adverse power can easily overcome Hereby saith Andreas is signified the fruitfulnesse of the doctrine of the Apostles for the measure of the wall is
Notwithstanding all of them in some kinde resemble the violet Neither is the Amethyst much unlike the Iacinct as Plinie noteth The difference is this that the brightnesse of the Amethyst Lib. 37. c. 9 is mixt in the Iacinct It seems to take its name from the vertue thereof for Aristotle writeth that the Amethyst beeing laid to the navel first drawes the vapour of the wine to its selfe then dispels the same and so preserves him that weares it from drunkennesse Whence this Pearle is a Conservative of temperance being derived from the Privative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be drunk They ascribe it to Mathew the last Apostle They who desire to know more about these stones may consult with Artists and Naturalists as Plinie Isodore and in speciall Franciscus Rueus his Book touching pretious stones whence I have briefly taken most of these things It is enough for us to observe that by so many pretious stones then which nothing in the world is accounted more pretious is signified the excellency and firmnesse of the foundation of Salvation 1. Cor. 3.11 the which indeed is and for ever shal be but one onely viz. CHRIST IESVS But set forth under the names of the twelve Apostles because all of them laid the same fully by their preaching all of them I say adorning it by their excellent Faith admirable Charity unwearied Diligence unconquerable Constancy and at last gloriously confirmed the same with their blood laying downe their Lives for the Gospels sake 21. Ioh. 10.2.9 14.6 And the twelve gates Christ is the onely gate of Salvation who saith I am the doore by me if any man enter in he shall finde pasture I am the way the truth and the life no man commeth unto the Father but by mee Notwithstanding here are twelve gates according to the number of the twelve Tribes of Israel as in ver 12. or according to the number of the twelve Disciples of Christ as it seems to Andreas because by their ministerie we come to know the dore and way of Salvation so that they may not unfitly bee called by a Metonymia the twelve gates for the twelve Keepers of the Gates The worth of the gates is set forth by the excellency of the matter For all of them are of most pretious pearles The difference of gemms and pearles Gemmes and Pearles do differ For Gemmes are little pretious stones of divers colours growing in the earth and are reckoned among Metals called by the Germanes EDELGESTEIN Pearles also are little pretious stones white in splendor but growing in shelles They are sometimes called in Latine Vniones because two together are never found in one shell Lib. 9. c. 35 according to Plinie They seeme to signifie that the Teachers of Righteousnesse who have shewed the use of the Gates to bring many to Christ shall shine like unto glorious Pearles in the Heavenly Ierusalem Notwithstanding all these pearles shall receive their brightnesse and excellency from that one most pretious Pearle Mat. 13.48 which is Christ Iesus And the street of the Citie was pure Gold Hitherto of the externall structure and ornament of the Citie Now hee also will shew us the inward beauty thereof The street Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes the publick wayes of the City BEZA renders it Market-place called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spacious place of the Citie commodios for publicke meetings and driving of trade His reason is because in Chap. 22.2 In mid'st of the street seems to be put for In the Market-place And because it is said in the singular Street whereas usually there are many streets in a Citie and but one Market-place The sense is the same for all the streets do lead to the Market The streets and Market-places of a Citie are faire if paved with flint tyles and smooth stones and yet by reason of continuall use they can never be free from durt But the street of this Citie is much more curious It is all gold and that most purely purged of all drosse cleare as glasse like unto the whole Citie ver 18. Now who should dare with defiled feet to tread upon a golden Pavement and a golden Street Therefore here is signified the inward cleannesse and unutterable brightnesse of the Citie together with the most pure and sweet habitation and conversation of the Caelestiall Citizens The Market or rather Court may also metonymically be taken for a civill Common wealth This is wholly of gold Therfore golden righteousnes shal have place among the Citizens But the gates of the new City in this life that is of the Church-Militant are not yet pure gold but carry much durt by which the feet of such as walke thereon are defiled and have need of continuall washing Also the Market or Court is not all gold but as yet subject to many strifes injuries and troubles So that this Golden-Citie cannot bee applied unto the Church-Militant 22 And I saw noe Temple in the same Two things are the principle Ornaments of a Citie The Court and Temple In the former judgement is administred In the Temple religious worship is performed The first he saith is of pure gold for in the new Heaven and in the new Earth shall dwell righteousnesse not in civill contracts or distribution of civill goods which then shall cease but because in the most sweet converse of the Saints unrighteousnesse shall have no place He saith not that he saw a Temple of gold in the Citie for had hee so said it had bin no great matter seeing Solomons Temple did glister with pure gold within by which splendor the magnificence of Christs spirituall Kingdome was figured out Therefore he saith I saw no temple therein whereby hee distinguisheth this Heavenly Citie from the Earthly Ierusalem in which there was a glorious Temple dedicated to Gods worship But in the Coelestiall Ierusalem Iohn saw no temple for here is no need of a place for Church gatherings preaching of the word administration of Sacraments Rites and outward excercises of Religion God is externally worshipped only in this life Ier. 31.34 because the Ecclesiasticall Ministerie shall be no more neither shall God be served with externall worship the which in this life he requires of us to the end he may be honoured of us and our weaknesse and piety sustained by these outward helps for then all rule authoritie and power both Ecclesiasticall and Politicall shall be abolished 1 Cor. 15.24 Then shall the Oracle of Jeremy be fullfilled And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for we shall all from the least unto the greatest bee fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And therefore no use of a temple For the Lord God Least it should bee thought that this Citie should want so necessary an Ornament for what Citie can bee perfect without a temple and Gods
everlasting light But Everlastingnesse is not of this Life He saith also The dayes of thy mourning shal be ended Now the mourning of the Church shal not be ended in this Life but in the Church-Triumphant where God wil wipe away all teares from our eyes there I say shal be no longer mourning nor cry nor death nor sorrow as in ver 4. 24. And the Nations that were saved Thus much of the building and glory of the Citie Now also hee speakes of the Citizens who they shal bee what good things they shall enjoy and who shal be kept out of the same For the first he saith that the INHABITANTS of this Citie shall bee THE NATIONS THAT ARE SAVED consisting not onely of the common people but Kings also for he saith Kings shall walke in the light of it that is shall eternally enjoy the glorious presence and majesty of God How the nations are the City Citizens And the Kings of the earth do bring their glory and honour into this Citie Here first it is demaunded if this Citie bee the glorified Church how then are the Nations distinguished from the same seeing the Nations that are saved are nothing else but the Church it selfe I ANSWER The order of the Vision is to be observed for seeing he saw the glorified Church under the forme of a Citie it was convenient that hee should see also some Inhabitants of the Citie Although therefore the saved of the Nations be the Church it selfe Notwithstanding he doth not unfitly distinguish the Church taken collectively from the Church it selfe distributively considered for thus also an Earthly Citie may be collectively considered as a Common-weal or communitie of Citizens and distributively as many or particular Citizens Adde to this that the Nations are not the whole City for the Elect Patriarchs Prophets and Iewes belong also unto the same Secondly it may be demaunded how the Kings should bring their glory into this Heavenly Citie seeing all Authorities Kingdomes 1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ierusalem and Powers shall then be put downe and that there shal be no Kings then and that in the Heavenly City no earthly thing can be brought Lastly seeing all shal rather receive their glory there then bring any into it Which seemeth to be the chiefest argument of them who hold that here is intended not the Heauenly but the Earthly glory of the CHURCH in this Life The Answer is easie First we are to note that this verse also is taken out of Isai 60.3 And the Gentiles saith he shall come to thy light and Kings to the brightnesse of thy rising the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings But as before I said that whole Oracle speaketh not onely of the inchoated glory of the Church in this Life but with the beginning joynes the full accomplishment thereof that shal be in the Heavens as there it evidently appeareth in ver 11.18.19.21 Wherefore that place is to be applied unto the Heavenly Citie not as it began in this Life but as it shall be at last consummated in the life to come And the meaning is that then that oracle shall truely and perfectly bee fulfilled when as the Nations that are saved shall walke perfectly in the light of Jehovah And that the KINGS also who in this life have brought their glory and honour into the Church that is subjected themselves unto Christ shal enjoy the same light for ever and ever Therefore he intendeth not as if then there should be any Earthly Kings to bring their earthly glory into heaven for we shal al be Kings and Priests to God but that the Kings which now bring their glory to Christ shall together with the Nations walke in the light This sense is confirmed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saved So that then they shal be saved already and not afterwards Rom. 8.24 as yet beeing in this life I confesse we are saved also in this life but it is in hope But then they shal be saved in deed because they shall walke in the Everlasting light Thirdly also it may be demaunded How the kings of the earth are joyned unto the inhabitants of the heavenly Ierusalem seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ and followers of Antichrist Chap. 6.15 16.14 17.1.18 18.3.9 19 19. How they should here be reckoned among the Inhabitants of the Heavenly City ANSWER They are here called Kings of the Earth not that they shal be Kings when they enter into this City but because sometimes they were such For in Chap. 17.16 it appeareth that some if not all of the ten Kings of the earth which had given their power unto the Beast should desert the Beast eat the flesh of the whore and burne her with fire therefore some of them shal be converted unto the Lambe and with the Nations that are saved shall walke in the light of this Citie 25. The signes of assured peace And the gates of it shall not be shut This is the Second Part viz. the felicity and firme peace of the Citizens the which while Cities enjoy they flourish in riches and glory but the peace tranquility and security of this City shal be perfect and perpetuall This he sheweth by two signes One is because the gates shall not be shut by day But thou wilt say the gates of our Cities also are not shut by day It is so indeed in time of peace but in war the enemy besieging a City and labouring to break in of necessity the gates must be shut that the Citizens may be preserved from hostile invasion But the gates of the Citie on high shal not be shut by day but alwayes stand open to signifie that there shal be no danger of adversaries but everlasting peace to the Citizens thereof For there shall be no night there This is the other sign of their everlasting peace For in the night while the Citizens sleep the gates are shut least they should be set upon unawares in the dark There shall be no night because the glory of God shal expell the darknesse by everlasting light so that the rising or setting of the Sun or Moon shal not cause night or darknesse Therefore the Citizens shal never sleep or shut their gates for fear of danger These things being spoken after the manner of men do in some sort shadow out unto us that eternall security and peace which we shal enjoy in Heaven To this also is applied out of Isaias the 11. ver of the said 60. Chap. though there spoken in a sense somewhat different from what it is here Therefore thy gates shal be open continually they shall not be shut day nor night that they may bring unto thee the forces of the Gentiles and their Kings may bee brought where is signified another cause of not shutting
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
Infidels not written in the book of life 61. Infidels converted to the faith by the merciful grace of Christ 65. 66. The Inevitable purpose of divine omnipotencie is to be opposed to the Romane power 464. Inhabitants of the earth in this book denote earthly minded men hypocrites and Idolaters 271. 407. The heavenly Inhabitants are Angels 268 Inhabitation of Gods grace and glory 552 Innocent III. deposeth Otho IV. 130. Innocent IV. deprives Frederick of the Empire ibid. Inscriptions among the Romans what 73. Ioachimus Calaber calleth the Pope Antichrist 9. Ioels prophesie Chap. 2. vers 28. expounded 126. Iohn calleth the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6. Iohn banished in 14 yeer of Domitian 19. put into a caldron of boyling oyle ibid. He returnes from Patmos unto Ephesus under Nerva ibid. and ministred unto the Churches of Asia ibid. He seeth seven golden candlesticks 22. How he saw visions 86. He ascended into heaven not by local motion but mental illumination ibid. why he wept 99. why he doth not expreslie name the pope or Antichrist 288. He was thrice ravished in spirit 559. His fayling about worshiping of Angels 582. why he would have done it 484. It was no civil worship ibid. Whither he did wel in falling down before the Angel 486. Iohn wickleffe an excellent teacher in England Protected by Iohn Earle of Leicestre 232. His doctrine against Antichrist 338. He was the first Angel ibid. Irenaeus blameth the changers of the beasts three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. The Iron rod of the manchild 263. Ithacius bishop of Triers 129. Iudgement given to the sitters on the thrones 512. Judgement shal be according to our works 545. not according to faith and infidelitie with the reason thereof 586. Iulius II. a better soldiour then Priest 129. He tooke away the kingdome of Navarre from the great grand father of Henrie IV. 130. Justification by faith maintained 269 This doctrine may not be concealed because some doe abuse the same 584. How far it admits increase 585. It is distinct from sanctification ibid. The second Justification of the Papists can not be proved from the last Chapter of the Revelation ibid. K. KEyes are a Symbole of power 27 Of oeconomical power 63. The ministeriall power of the keyes committed unto the Apostles ibid. The Key of the bottomlesse pit is the Popes absolute usurped power 171. Kings of the earth why so called 12. how Kings are removed by Antichrist 130. Kings and great men 131. kings of the East whom they denote 392. opinions about the seven kings 420. 421. kings receive not their power from the beast but God 434. The kings of the earth and the ten kings are not the same 436. kings hatred of the whore 439. The kings whither ten by succession 440. How the kings accomplished the good pleasure of God in tearing the whores flesh and burning her with fire 449. How the kings of the earth shall bring their glory into the Coelestial Ierusalem 569. 570. The kings warre with the Lamb whither the same mentioned in Chap 19. v. 18. 435. 436. They have one mind 435. L. LAdislaus why called Varnensis 189. The Lake of fire and brimstone 556. 557. Lake of Gods wrath see Chapt. 14. verse 16. The Lamb opens the booke 99. He is not to be looked on simplie as a Lamb but respectively as a Lamb slain for our sins and risen for our justification 100. The Lamb and Michael is one Christ 270. How the Lamb was slain from the foundation of the world 303. The Lamb is Christ 328. Why he stood on the mountain with the scope thereof ibid. He was not wanting to the Church while he stood on the mountaine 129. the Lambs victorie over the kings is both spirituall and civill 436. He is King of kings absolutelie 437. The Lambs marriage 480 Laodicea what it signifieth 76. it is a citie of Caria or as some affirm of Lydia The Laodicean church degenerated in Iohns time but flourished againe in Eusebius time 74. The Last judgement figured out 359. 488. 540. 541. why it is so often exhibited 542. The Last plagues 365. The Last vision a recapitulation of all the foregoing visions 501. It is Lawfull to sweare but by God onely 203. Leaves of the tree of life what they are 576. Leo III. thrust the Greek Emperors out of the West 130. Libertines make sins indifferent 48. Their opinion about freewill 66. Libertines refuted 71. Life Eternall a reward not due unto us 250. Lingring torments by the Spirituall Locusts 179. The Little season of Satans loosing how to be understood 505. Who Lived reigned with Christ 514 Locusts Allegorically taken 175. Their devision ibid. Diverse opinions of them 176. Their application to Antichrists disciples ibid. and to the Pseudoclergie 177. The Locusts originall out of the smoak of the bottomlesse pit ibid. From whom they have their power 178. They are no hearb-eaters ibid. Locusts have a threefold ornament on their head 182 Their kings crown ibid. Their tailes 184. their Monarchicall politie ibid. The Lords day 20. The Lot of the Church in this life is changable 5.8 but in God she hath assured help ibid. The Love of God is the fountain of Salvation 13. Ludovicus his jest touching the lake of fire 557. Lukewarm Christians in these dayes 77. How such are said to be in Christs mouth ibid. Their vain boasting ibid. Luther the second Angel 343. Luxuriousnesse of Popish Rome 467. Lyras mysteries about the seats and Elders 90. His interpretation of the Red horse 110. M. MAgog the 2 son of Iaphet 533. 534. Mahumet an impostor and a robber 171. Mahumetismes originall 186. His answer to the Saracens 186. Mahumet Emperor of the Turks vanquished Constantinople 190. How many Empires and kingdoms he took from the Christians 191. The Majesty of the heavenly city 576. Man or Manna whence so called 45. the hidden Manna ibid. The Manner of judging among the Ancients 46. Marcionites refuted 24. Martyrs in their troubles fled to Christ by prayer not to any creature 133. their future state in heaven 135. Martyrs described 148. whence they have their white robes and how they are made white 146. 148. their death is Christs victory 108. Maximilla a false prophetesse 49. The measuring of the Temple is the Churches reformation 211. The measuring rod or reed of the Church 212. Melito commended for sanctitie and Martyrdom 53. 54. Whether he were Bishop of Sardis ibid. Merits of ours are nothing before God 33. Christ doth not establish the Merits of works 69. Merits of works refuted 13. 59. 357. 384. 545. Metonymicall and Sacramentall phrases 24. 419. Michael is Christ 266. The exposition of the word Michael ibid. Miracles of Antichrist 308. How they differ from true Miracles 309. Antichrists miracles according to Jesuits ibid Mixture of Ecclesiasticall rites with Paganisme Judaisme when brought in 76 Monkes originall 117. Montanus blasphemously affirmed that he was