of the Gentils was neither the first people of God neither were the rites observed by them the first ordinances delivered froÌ„ heaven As though the words should give this sense at last albeit this people of the Iewes al the time of their reiection thirsted after their old ceremonies and worship and boasted openly that they should have at length free leave to use their auncient custome which we know they vaunt of even in these dayes yet in this restoring they shall conforme themselves wholly to the will of God in such sorte that willingly renouncing their old ordinances which then they shall acknowledge to have received an ende in Christ they shal make manifest to all men that the first heaven and earth which they looked for in vaine were passed away for ever This last seemeth to be of no small force to shewe that the reason of the order of the first heaven and earth should not be between the GeÌ„tils and Iewes but onely among the Legal and Christian Iewes The care that I have hath made mee to search out all corners to my power now let the iudgement be in the power of the Christian reader which of these is the beast ¶ And there shal be no more sea The sea is degenerat and corrupt doctrine which shall have no place among this new people whose glassie sea shal be like Chrystal most pure most cleare void of al saltnesse and muddy grossenesse as is that in chapter 4.6 Which also is said in respect of the Iewes themselves and those errours which in these daies they deffend so obstinately there is not a comparison of the Gentils with the Iewes handled in this place The Gentile sea that I may so say and thath grosser was consumed already when the Popish nation was destroyed the purer sea of the reformed Church is of glasse chap. 15.2 and shall not be abolished The Iewes even hitherto have their own sea most grosse most foul with many forged tales touching the Messias the legal worship the righteousnes of the law and many other points of salvatioÌ„ al which shal now be so dryed up that not a drop of the former sea shal remaine 2 And I John sawe the holy City In such weise then was seen the new heaven and earth now the holy city is exhibited which is so called for excelleÌ„cy sake The Church also of the Gentils is that new and heavenly Hierusalem as in the Apostle but ye are come to mount Sion and to the City of the living God the heavenly Hierusalem and to the company of innumerable Angels Heb. 12. and Gal. 4 But our Hierusalem being deformed with many errours and contentions shal cause that this most pure shal appeare altogither new Aretas the Compl. the Kings Bible doo omitt the name Iohn reed thus and I saw the holy City the new Hierusalem ¶ Coming down from God Theâ—fore this Hierusalem shall have her seate on earth the heavenly shal never come down but shal remaine fixed in heaven where Christ sitteth in glory at the right hand of the Father I goe saith he to prepare a place for you and when J shall have gone and prepared a place for you I will come againe and take you unto my selfe that where I shal be there you may be also Iohn 14.3 And againe Father J will that those which thou hast given mee be with mee where I am Iohn 17.24 Wee shal be caught up in the cloudes to meete the Lord in the atre and so shal be with the Lord 1 Thess 4.17 And to what ende should HierusaleÌ„ come downe from heaven which by and by after the general resurrection al the elect shal be in the heavens Peradventure wilt thou say it might come down that Iohn might see it If it had come downe for this cause Iohn should rather have been caught up into heaven to behold it then that shee should be let downe to the earth He was commanded before to come up into heaveÌ„ where through the dore opened he saw the forme of the militant Church chap. 4. how much more now should he have gone up that he might behold the same triumphing Therfore these words doe manifestly distinguish the new Hierusalem pilgrim from the inlandish Albeit that be called also heavenly because in very truth it is such both by birth and also by the right of the inheritance as Paul saith For that Hierusalem which is from above Gal. 4.26 It cometh downe therfore from God because his singular power and mercy shall appear in building up this new city The increase of the whole building shal be so swift and the glory and dignity so great that all with one consent shall acknowledge the hand of God and shall declare him to be the onely artificer ¶ Trimmed as a bride To be presented to her husband not yet hitherto given by a marriage accomplished After the last resurrection the marriage shal be accomplished it shal not be a preparing for time to come This bride was adorned with pure fine linnen and the Iustifications of the Saincts chap. 19.7.8 But observe that the city seen ere while is now called the bride and more plainly after ver 9. Come saith the Angel I will shew thee the bride the Lambes wife Therfore this city is the whole multitude of the faithfull the most sweet and straight communion of all which among themselves the Spirit declareth very well by such a forme of city The members of the body are used sometime to the same end but the similitude of a city setreth before our eyes a certaine more lively image There is a greater variety of things in a city and a further difference of duties which yet are ioyned togither and conteined with the same law and respect one chiefe good of all This therfore notably representeth how the faithfull most differing in function office and course of life doo grow unto one Holy body 3 And I heard a great voice from heaven saying c. He commeth to that part of the glory which is declared by the things heard The Tabernacle properly belonged to the Iewes and old worship from whence here it signifyeth the whole divine worship of that people to which before the tabernacle was peculiar Togither also it sheweth that the manifestatioÌ„ of Gods glory shal not yet be perfit such as the Saincts shal enioy after the last iudgment But howsoever it shal be farre more aboundant then never before yet men shall see God as through a glasse and riddle not face to face they shall know in part onely not as they are known 1 Cor. 13.12 A tabernacle is fit for the Church being in pilgrimage not for that which hath gotten a firme seate in her owne countrey ¶ And he shall dwell with them and they shal be his people Then God himselfe shal take upon him the protection of the Saincts according to the forme of the covenant Gen. 17.1 then the Saincts shall submit themselves willingly to be governed of
and of iron and of marble 13 And of cinnamon and odours and oyntment and frankincense and wine oyle and fine floure and wheate and beasts and sheep and horses and charets and servants and soules of men 14 And the fruits that thy sowl lusted after are departed from thee and al things that were fatte and excellent are departed from thee neither shalt thou finde them anie more 15 The Marchants of these things I say which were made rich by her shall stand a farr off from her for fear of her torment weeping and wailing 16 And saying alas alas that great citie that was clothed in fine linnen purple and skarlet and gilded with gold and precious stones and pearles for in one houre so great richesse are come to desolation 17 And everie shipmaster and all the troupe that converseth in shippes and mariners and whosoever traffike on the sea shal stand a farr off 18 And they shal crie seing the smoke of her burning and shal say what citie was like unto this great citie 19 And casting dust on their heads they shal crie weeping and wailing and saying alas alas for that great citie wherin were made rich al that had shipps on the sea by her costlinesse in one haure is made desolate 20 O Heaven reioice of her aend ye Holy Apostles and Prophets for God hath punished her to be revenged of her for your sakes 21 Then a certain mightie Angel tooke up a stone like a great milstone cast it into the Sea saying with such violence shall Babylon that great Citie be cast and shal be found no more 22 And the voice of harpers and musicians and of pippers and trumpeters shal be heard no more in thee and no craftesman of whatsoever craft he bee shal be found anie more in thee and the sound of a milstone shal be heard no more in thee 23 And the light of a candle shal shine no more in thee and the voice of the bridgrome and the bride shal be heard no more in thee for thy marchants were the great men of the earth and with thine enchantments were deceived al nations 24 And in her was found the blood of the Prophets and of the Saincts and of all that were slaine upon the earth The Analysis HITHERTO what and of what sort is the throne of the Beast as it were the first sprinkling of the fift vial now foloweth a more copious powring out ioyned with the verie ruine of the throne Which we distinguish into those things which goe before the destruction and the things which follow it those that goe before are performed by the ministerie of three Angels two of which declare the ruine by bare word The first a glorious Angel ver 1 more succinctly ver 2 3. The second namelesse more fully both in exhorting the godly to fly out of Babylon ver 4.5 and also in stirring up the ministers of this destruction to use deserved severitie ver 6.7 afterwards in describing partlie the mourning of wicked Kings ver 9.10 of marchants ver 11.12.13.14.15.16 of Watermen and mariners ver 17.18.19 partly the ioy of the godly ver 20. Such is the ministerie of the two Angels The third beside his word useth also a signe which both is propounded ver 21. and also expounded summarily in the same verse severally in ver 22.23.24 Hitherto the things that goe before the ruine that which followeth is a thankesgiving which the Saincts performe chap. 19.1 2. 3 4. Scholions 1 And after these things J saw an Angel come down In destroying the Citie of Rome God wil manifest to the world his admirable long suffring who beside al his former warnings so many and so divers cometh not to the last destruction before three Angels be used by whose voice men should be warned to avoid the plague coming violently upon it The first of these is an Angel descending from heaven that is some excellent and singular mā who shal come suddenly and not looked for even as things which fall down from heaven The things which are borne with us give some shew of themselves before they wex ripe but things that come from heaven may be present in a moment without anie perceiving taken before they come So in the tenth chapter and Angel came down from heaven of a sudden when many couragious deffendours of the truth were risen up of whom before there was no suspicion VVhich thing other places cōfirm which may be taken from the former interpretation This Angel seemeth that by a sudden converting to the truth he shall manifest to al men that he cometh from heaven Such was that coming down in the tenth chapter where men brought up in superstition became suddenly nourrissons of true godlines This Angel hath great power But to what end For no excellent great acte of his is mentioned it may be he is that man to whom is committed wholly the throwing down of this throne who shal not so much bring a new Propphecy concerning the ruine of Babylon as shew himselfe prepared to performe the verie thing which the divine oracles prophecied often should come Thirdly the earth is lightened with his glory because evē they which are strangers from the true Church shal honour and admire the glory of his godlinesse and excellent maiestie He shal be wel reported off even of them that are without as speaketh the Apostle The like use of words in the things past doth give us this knowledge of this Angel though yet to come VVhich is the onely way to pearse into these things otherwaies hidden from us But it is to be observed that this Angel as farr as it seemeth shal not come forth by and by after that manifestation of the throne which we have spoken of in the former chapter but at length after some certain and meet time set between And therfore this vision is divided from the former by that usual stile in writing of a distāce of time somwhat farther of and after these things I saw 2 And he cryed out mightily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in strength that is strongly valiantly and vehemently The Complutent edition and the Kings Bible have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong voice so also Aretas but the sense is al one This mighty crying out signifyeth the efficacy and immutability of the things to be done as Aretas noteth Although peradventure no such denuntiation to be made in words is not to be expected but even the very attemting of the thing shall stirre up in the mindes of men that opinion as if they did heare this voice sounding in the eares of men But seing this crying out is of one Angel to whom the businesse is committed as is like of destroying and burning Rome it may confirme somewhat that which we have sayd in the former chapter that some one of the tenne hornes to whom the rest of the multitude is figuratively adioyned not that whole number shal bring upon it this last desolation He cryeth out
for so great mirth ¶ And the beloved City The third endevour so farre as which hath proceeded the repetition of the former Prophecy This third is altogither to come For howsoever the holy city was above granted to the Gentiles to be troden under foote a thousand two hundred three score dayes chap. 11.2 and the same againe was renewed after that time was past in the CHVRCHES which in these last times are reformed according to the rule of the divine truth yet it is not to be doubted off but that the beloved city is for excellency sake that multitude of the beleeving Iewes who now at length shal shortly be ioyned to the company of the true beleevers in Christ The iudgment that followeth doth require it should be so wherby the Turk endevouring to conquere this city shal upon a sudden be overwhelmed But where and when this siege shall happen may be gathered from those things which have bin spoken before The place shal be Hartsebhi the mountaine of beauty the Oriental armagedon the very land of Iudea So Daniel chap. 11.45 and elegantly Ezechiell chap. 38.8 After many dayes thou shalt be visited For in the latter yeeres thou shalt come into the land that is come home safe from the sword and is gathered out of many peoples thou shalt invade the mountaines of Israel which have long bin wast with it being brought out of the peoples all shal dwel safe The time shal be at the end of a thousand three hundred thirty five yeeres of which Daniel speaketh in chap. 12.12 when the houre day moneth and yeere of the Turks tyranny shal come out to weet at the yeere a thousand sixe hundred ninetith more or lesse But of these things now briefly perhaps occasion shal be given at an other time to declare them more at large ¶ But fire came down from God The last destruction followeth and first of the army in this verse which God by some extraordinary way shal destroy utterly For from heaven he shal powre out his wrath upon the armyes of the Turkes as before chap. 16.21 and more largely in Ezechiel chap. 38.18.19 c. 10 And the Divill that deceived them The Emperour himselfe the Turk not onely in respect of his owne person but also of the whole state succession of his Empire For ther shal not be any more either Emperour or name of Turke But the word Divil is used by a figurat if kind of speach of the principal cause for the instrumental which is very significant in this place shewing that not onely this one enemy the Turk shal be destroied but that no opē enemy shall arise ever after For the Divell by whose labour they are raysed up shal not be thrust into prison againe for some time but for ever he shal be cast into the lake of fire never to goe out for to raise up any such new troubles ¶ Where was also that Beast and that false Prophet Therfore all ar in a like condition which are punished with the like punishment The name of Christian maketh no difference between the Turke and the Roman Antichrist unlesse perhaps for to encrease his punishment for asmuch as he had a greater meanes of truth and grace But observe that the Beast the False Prophet were already destroied as also their destruction hath bin declared before to whom at length that Divell is added a partaker of the same punishment ¶ And they shal be tormented The vulgarlatine translation omitteth the copulative coniunction and ioyneth the verbe shal be tormented next with Beast and False Prophet but amisse considering tha it is no lesse necessary to understand that the common punishment of them all shal be eternall then that the punishment shal be one and the same 11 Then I saw a great white throne Thus farre concerning the destruction of the enemies the happines followeth which the Church shall enioy after all these stormes are driven away The first part of it is the gathering togither of the Saints in the rest of this chapter Which gathering is represented by the resurrection of the dead and the iudgement given touching them For by the most learned mens leave I doo think that this resurrection commonly beleeved so farre as I see of all men to be that last resurrection of the bodies of all men who since the death of the first Adam doo sleepe in the graves perteineth to no other thing then to the full restoring of the Iewish nation Not that I desire to set a broach new opinions profer them to the world or because it delighteth mee to goe against the consent of al men I hope that such proud impudent rashnes is farr from mee and God is my witnes how I detest that itching desire of searching out forging new errours through a loathing of auncient truth but onely because the whole order of things the merveilous consent of the rest of the scriptures doo compell mee to follow this interpretatiō Which thing I have thought good to relate in a few words that it may appeare to all men by what meanes I am brought into this opinion that if they shall have any weight for the truth wee may gaine the knowledge of a thing not sufficiētly known before but if they shal not be firme and sound they may be thrust through by the censures of the godly and I my self at lēgth may be freed from this errour of what sorte soever it be First therfore when I diligently weighed those things which in the next chapter following are rehearsed to be after this resurrection I saw that they agreed by no meanes to the heavēs properly so called but to have place onely on earth Of which sorte are that this holy city commeth down from God out of heaven that shee is a spouse prepared onely and adorned for her husband not yet givē that the hope of reward is put off unto the time to come ver 7. that one of the seven Angels sheweth her to John ver 10. of which sorte of ministery ther shall be none in heaven The very name also of which Angel being but heard seeing that he is one of those seven which ar appointed chiefe actours in the last plagues ch 15. may declare within what bounds we ar conversant VVhither also shal the Apostles make the foundation of the wall of the holy city in heaven when Christ delivereth up the Kingdome to his Father Or whither shall the Kings of the earth bring their glory to the Church in heaven Or shal any thing redound from hence to the health of the nations These things therefore and many other of the like sorte considering that they shal be after this resurrection drove mee to another interpretation and chiefly to that which the natural force of the words manifested For I remembred that the calling of the Iewes openly and often in the scriptures is called the resurrection of the dead as in Paul for if the casting away be the
the continued quantity now followeth of that which is severed and first of the city whose dimension is about twelve thousand furlongs which it is doubtful whither they belong to the whole plat of ground or onely to the compas There is nothing that can be determined certenly and distinctly touching this thing If we say the first it is a huge city every side of which shal be an hundred and nine furlongs and more lacking a very little of the old BabyloÌ„ which conteined a hundred and twenty furlongs in every side as Herodotus in Clio sheweth But if the compas alone receiveth this measure there was never any city to be compared with this in greatnesse every side wherof shal be three thousaÌ„d furlongs in lenght and the whole plat of ground nine times tenne hundred thousand The Complutent edition whom Montanus and Plantins Bible follow reade these things otherweise thus about twelve furlongs of twelve thousand that is as I suppose about twelve times twelve thousand furlongs as if the whole largenesse were so many furlongs as many as wer sealed of every tribe ch 7. to weet an huÌ„dred fourty foure thousaÌ„d furlongs Which agreemeÌ„t causeth to doubt that this reading is the truer both because it declareth the great similitude of this the old Church of the GeÌ„tils also because it retaineth the proportion of the wal in ver following By this meane the city is made of the mutual increase of the cityzens ministers as the wal of the nuÌ„ber of the ministers multiplyed in it selfe for 12 tims 12 thousaÌ„d of which that multiplying signifieth the ministers this to be multiplyed the citizeÌ„s do mak this nuÌ„ber whose side shal be of 379 furloÌ„gs above But here it may be asked why Iohn maketh this city much larger theÌ„ Ezech. seing it is the same in both For he rehearseth the measure of ech side 4500 cubits ch 48.30 that is 12 furlongs onely and some what more Iohn which reading soever we folow whether we esteeme the measure of the circuit or the plat of ground assigned a farre greater magnitude Ezechiel was a minister of the Law Iohn of the Gospel from whence ariseth a difference of amplenesse according to the allowed portion of light which alwayes was greater the nigher men approached to the times of Christ Wherfore the Temple of Salomon was built with laâ—ger dimensions then the Tabernacle and the Temple of Ezechiel with farre greater than that of Salomon but this ciry of Iohn with a great deale larger than of Ezechiel For after Christs comming there came a very great light according to which increase of knowledge ther is used an answerable magnificence of the building ¶ And the length and bredth and height of it are equall Even now we said that the length is continuance of time the bredth the present face of every time which shal be no lesse faire and beautiful then that glory of continuation Now first mention is made of height which serveth to betokeÌ„ and excellent glory of this city to be extolled by the speach and praises of al men Things are set on high by commendations wherby as it is much used in common speach they are lifted up to heaven Therfore this city shal be no lesse famous among al then durable in time alwayes flourishing in a great multitude of citizens For this city is solid not superficiary proportionable foure squarre on every part which consisteth of al her measures and al of them equal It is perfect every way to which nothing can be added The former wanted solidity whose bredth moreover was so narrow that it could scarce be seen What marveile therfore if they were shaken with every tempest This more firme shal stande with so great strength on every side that it cannot feare any stormes 17 And he measured the wall of it Such then is the forme of the city The quantity of the wall a part is of an hundred fourty foure cubits FroÌ„ wheÌ„ce is this number From the nuÌ„ber of the Apostles multiplied in it selfe for twelve times twelve doo make this number VVherfore the Apostles and the Ministere of the word who are propagated from them shal compasse the holy city round about and shal keepe it safe from al invasion of the enemy and from al the fraud and deceit of Heretiques But this measuring is onely the height that of the length may be known well ynough being shewed by the measure of the city which the wal compassing the same doth exceed because of the territories ¶ The measure of a man which is of the Angell As though he should say Though the Ministers shal make this description with their cubite yet they shal doo nothing at their owne pleasure but as the Angels of God shal respect Gods wil in al things and shal follow the same most happilye having the Spirit for their guide but what should the measure of a man doo in heaven observe therfore what city he describeth unto us 18 And the building of the wall was Thus farre of the forme now he speaketh of the matter and first iointly of the matter of the wall togither of the city The frame of the wall is of Iasper This stone both lyeth in the foundation and is used chiefly in the rest of the building perhaps because endomesis in greeke is the stuffing of the wall filling up the space between the fronts that it may signify the frame to be no lesse pretious within then without the stopping which the word noteth seemeth to signify some such thing or rather seing procumation is also a pile or dam laid for to repell and breake the waves the building is chiefly made of Iasper because those teachers which are signifyed by this gemme shal endure the chiefe violence and first assault of the adversaries being in stead of a fortresse to the rest ¶ But the city it selfe was pure gold The matter in summe of the city is pure golde which the fire consumeth not but maketh it more bright neither weareth away with use neither is defiled by the rust neither is overcome either by the juices of salt or vineger which doo overcome other things Plinie giveth those praises to gold Why should not this city be perpetual which is made of matter so invincible and is free from all corruption But beside it is like to cleare glasse that is not loathsome to looke on by the deformity of any filth even in the most secret corner So wholly clear it shineth through that in it and through it every one may beholde the most favourable face of God For hereunto tendeth this shining clearenesse that God himselfe may be considered and seen through it whom as strangers on earth we behold through a glasse and riddle 1 Cor. 13.12 Therfore this city is not as at this day Rome the whore gilded with golde wholly without and within full of filthinesse and al manner of corruption but it hath exceeding great purity and holinesse ioyned
there was not any holy assemblie in this daie in the Jland otherwise Ihon would not have walked alone in the shore bin solely occupyed in receaving the heavēly visions after chap. 12.18 Neither is there any mention that these Prophecies were receaved by distinct times as it is wōt in the other Prophets whensoever there is occasion but they seeme to have bin given all in the same day and so to have flowed with a continuall course that there was no intermission after that the faculty of seeing was once given The commaundement also of writing unto the Churches seemes to require the same For if there had bin any space of time between he would have had written by parts and peces to the Churches not waiting for the thinges that would follow unlesse paradventure he should have bin otherwise admonished which we doe not reade in this Prophecy to have bin done But all these things are gathered in one Epistle and not divided in divers But the solitarines of Iohn was well recompensed having for teacher God him selfe when it may be he had none whom he might teach These thinges being thus expounded he goeth on into that which concernes his calling by which it doth appeare that this charge was imposed upon him by God ¶ And I heard behind me This worde behind me is wont to shadow out the free mercie of God which recalleth us being carelesse not regarding negligent nor thinking of any such thing for to receave most worthy things In Isaiah amongest other instructions of the heavenly grace there is made mention of this as of a chiefe thing thy eares saith he shall heare a word behind thee saying this is that way walke through it when thou shalt go to the right hand or to the left hand chap. 30.21 Wherfore neither Iohn altogether in heavenly contemplations preventeth the heavenly grace but as it were one of the comon people heareth a voice behind him warning of the comon unadvisednes of us all For we are all unapte to comprehend heavenly things untill unwares we be endued with the faculty of them which none of our owne dignity doeth procure to us but Gods mercie alone And the voice was great as of a trumpet least we should thinke that any thing being whispered somewhat softlie was paradventure hiddē from Iohn Nothing here coulde be hidden or passed by when the eares rang with so loude and shrill a voice it is a great argument of the certainty of the things which are to be uttered 11 Saying I am Alpha and Omega These wordes were above ver 8. But there of Iohn describing the person whose authority he followed in writing this Prophecy here these wordes are of Christ himselfe uttering the same with his owne voice Therefore Iohn above using this forme drew it not forth out of the shoppe of his owne braine but brought it from heaven from whence ther can come nothing but most holy Aretas the comon translation and the Complutensis reade not these wordes but they seeme to be rashly rased by some man because perhaps they were repeated having so few things interlaced But there was to be a dictinctiō betweene Iohn and Christ neither are these things to be accounted superfluous which do teach by what authour these wordes were first used ¶ What thou seest write in a booke that namely which by and by thou shalt see and likewise also heare This expresse commaundement of writing also to whom by name he should write sheweth that this was not a voluntary message but commaunded and appointed of God ¶ Which are in Asia in Ephesus c. Above in the fourth verse onely universally it was saide in Asia but by naming of these cities we understand that the whole continent is not meant which by this name is celebrated for the thirde parte of the world but onely certeine litle part thereof which usually is properly so called Which lying in an Iland to the Sea Euxinum Aegaeum and Pamphileum is bounded on the North with Bithynia on the west with the sea Hellespontus and Aegaeum on the South with Licia on the East partly with Licia partly with Pamphilia and Galatia In this part of the world flourished of olde tyme these seaven most famous cities representing here the whole Church amongest the Gentiles As touching Ephesus Ephesus it is a very noble citie by the sea shore of Icarium not farre from the river Caister the head citie of Ionia the greatest marte of all Asia within Taurus famous because of the Temple of Diana very well knowne to Christians for the three yeare labour of Paule Act. 19.20 and 20.31 for an heavenly Epistle written to this people and for Timothy their Pastour bestowed on them and also afterward for many yeares most fruitfull watering of John the Apostle Smyrna Smyrna a city also of the sea coast of Ionia on the North of Ephesus being distant from thence three hundred and twentie furlongs a Colonie of the Ephesians with whom in former time they dwelt together mightie in olde time and having iurisdiction over certeine cities neere adioining as also Ephesus in which the meetings of the subiect cities were See pli book 5. chap. 29. Pergamus Pergamū is a citie of Aeolia towardes the North of Smyrna very glorious and being the chiefe amongest the middleland cities once the seate of the Kings of Attalia which at length became the Romanes they being appointed the heires by the last Attalus which brought the countrie into a Province and called it Asia by the name of the Continent swallowing up by hope doubtlesse from this small beginning that whole parte of the world as though Attalus had not onely bequeathed to them Pergamum but also all Asia by his testament whence unlesse I be deceaved was the first distinction of lesser Asia Thyatira Thyatira is the last citie of the Mysians a Colonie of the Macedonians towardes the south of Pergamum to whose iurisdiction it likewise apperteineth In time past it was called of Seleucus the sonne of Nicator Thugatheira for the ioyfull newes of a daughter that was borne to him hereof Lydia the purple seller was a citizen of whom there is mention made Act. 16.14 a stranger of Philippi as it seemeth Sardis Sardis is from Pergamum towardes the South about sixe hundred furlongs Once the chiefe citie of the Lydians happy by reason of the rich mountaine Tmolus and Pactolus that yeeldes gold which runneth through her fieldes Shee was also of great dignity in the latter ages having chiefe iurisdiction taking from thence the name of Sardinia see Plin. booke 5. 29. Philadelphia Philadelp of which there is here mention made for there are three of this name is of Lidia or rather of Cecaumena that is of the burnt country in the very borders of Lidia and Mysia Of old a city not populous even when it most of all florished because of the dangerous dwelling by reason of often earthquakes the most parte live in the
even as the use of the Church doth require partly because the safety of the whole congregation resteth chiefly upon the integrity of the Pastours Neither are they sent to any one Angell but to the whole that I may so say College of Pastours who all are comprehended in this comon word For there was not one Angell of Ephesus but many neither any Prince among them as is manifest from Paul who to Myletum sent for the Elders or Bishops of Ephesus Act. 20.17.28 He would have spared the multitude if any one had bin over the rest in authority or at least wise among the rest of his admonitions he would had spoken one word of obedience to the chiefe Bishop But this preheminence and principalitie was not yet bred It began then first after the Apostles were taken from humane affaires except that Diotrephes gave some shew thereof Therefore under the name of one Angell he writeth to the whole order of Pastours for whose praise or dispraise the chiefe force of every Epistle is intended For such is for the most parte the condition of particular congregations as their faithfulnes and diligence shall be FroÌ„ wheÌ„ce it is that at the end the admonition is given to the whole congregation fitted to the administration of the teachers Neither is it to be thought that these Epistles were sent severally and asunder one from an other but that all were written togither in a comon Epistle such as we have said this whole Prophecy is that every Church fetched from thence that which belongeth to them severally And these things are comon to all the seaven Angels to be applied to every one apart ¶ To the Church of Ephesus Of the city Ephesus we have spoken briefly at the eleventh verse of the first chapter to which are to be added the reason of the order the force of the name and the Antitype of it that the counsell of the spirit may the better be understood There may be a double reason of the order one that this city setteâ—h before our eyes most of all the Church of the GeÌ„tiles like to the Pâ—â—â—â—gall sâ—ne whoring speÌ„ding his patrimony in a farre country Luke 15 1◠◠〈◊〉 home we know Christ to have set forth as an image of the conveâ—â—iâ—◠〈◊〉 â—alling of the Gentiles For this city besides the horrible Idolatry wheâ—â—â— she was a leader of other cityes it was also given to most wrâ—tched riot casting out of the city a certen maÌ„ called Hermodorus not for aâ—y other crime then that he was a thrifty maÌ„ this more over being added Let noe one of us excell but if there be any such let him be in an other place â—nd among other men Tusc quest book 5. leafe 125. a voyce in deede of beasts even ni the senteÌ„ce of Ethnikes worthy of a halter For thus saith Strabo All the Ephesians are to be punished by death Beholde therfore that prodigall sonne coming againe to his father and running to meete him and falling on his necke and kissing him How is the grace of God to be praised who hath converted us Gentiles being a gulfe of wickednes the disposition of all which we see in this city into a most glorious palace of salvatioÌ„ We were once the Princes of naughtines now we are become the head of holines as this among the seaven Churches noe lesse excelling in godlines then of late we did excell in all wickednes For the Father hath commaÌ„ded the best robe to be brought forth and hath killed the fatted calfe for our sakes An other reason of the order is that this city was the formost in embracing the faith among all of that country from whence it spread to the other neighbour places For Paul coming to Ephesus dayly disputed in the schole of one Tyrannus and that by the space of two yeares so that all that dwelt in Asia as well Jewes as Gentiles heard the word of the Lord Jesus Act. 19.9.10 Werefore it is made worthily in the same place the beginning of Cityes from whence was the beginning of faith Now the force of the name is to be declared For it shal be cleare in every one that the Holy Ghost hath chosen purposely those Churches which even by the very names as it were by certen markes written on the forehead should manifest their whole condition We let passe that Amazon from whom they report that it tooke the name that which followeth beneath ver 4. that thou hast left thy first love teacheth sufficiently what the Spirit regarded in this city namely that Ephesus was as it were omission whereupon we call her languishing whose godlines waxeth colde in such sorte as that at length it is utterly extinguished How is it to be feared that in this thing also it carieth a type of the Gentilâ—s As touching the Antitype seeing these seaven cityes containe the universall condition of the Churches of the Gentiles as it is manifest enough from those things which have bin said at the first chapter in every of them not onely that one city is to be regarded but also some felow Church is to be ioined togither with it which may directly answere unto it But of what sorte shall we say that these antitypes are For were these seaveÌ„ Churchches mad patternes of all Churches of that same time or of a diverse time Yf we shall say the first so as in all ages the Church spred through the whole world did agree to those seaven to wit that one should be an Ephesine one a Smyrnen one a Pergamen and so of the rest it should alwayes be of one forme and such as it was in the first times so it shoul be at this day against which the use of all times teacheth Therefore it is needfull to make every one of them severally types and in that order in which they are numbred but the antitypes are those Churches which being divided either by the distance of tymes or the space of places doe agree to every one in their order The conveniency of the thinges will shew sufficiently within what boundes they may be concluded According to this rule we doe make the first Christian Church the Antitype of the city of Ephesus which fetching the originall from the preaching of the Apostles continued even untill Constantine the Great as those thinges shall make manifest which shall be taught here after This is the chiefe of all the following Churchches even as Ephesus is the first of the seaven cities ¶ These things saith he that holdeth the seaven starres A description of him that sent the Epistles which is divers in every one yet fetched from the former vision divers members of it being applied according to the divers condition of things Which teacheth aboÌ„ndantly both the whole former figure to have shadowed out onely the administration of things and also to be proper in a manner and peculiar to the seaven Churches The seaven starres in his right hand declare that the power of
counselled them well And touching Ephesus it can not be uncerten but that this holy rule did holde there seeing Paul taught theire the space of three yeares who gave commaundement to Timotheus touching this matter so diligently and exactly The observation therof was famous in the primitive Church as even Pline testifyeth in an Epistle unto Traian The Christians are wont saith he to ryse betimes in the morning to praise Christ as God for the preserving of their religion to prohibite murthers adulteries avarice cousenage and the like unto those Euseb kook 3. chap. 33. of the Eccles Hist from Tertullian Out of all doubt they did not onely prohibit in word by teaching but also did restraine them by holy discipline And they did determine rightly that Religion could not be preserved otherwise unlesse vices be cut of by this spirituall sworde Iustin testifyeth that no man was admitted to the Sacrament of the supper but he whose life should answer and accord with his profession Apol. 2. But more plainly Tertullian writing thus There are also exhortations corrections and divine censure for it is shewed with great gravitie if anie have offended that he maie be sent awaie from communicating in praier both of the assembly and all holy soâ—iety where all most approved Elders have authoritie having obtained that honour not by money but by good report Apologet. ch 39. Origenes in his 35. treatise on Mat. In the Churches of Christ saith he such a custom hath held that they which are manifest in great sinnes thereof convicted should be cast out froÌ„ comon prayer least a little leaven of such as pray not from their heart should corrupt the whole sprinkling and consent of truth So in Hom. 7. upon Ioshua Him that the third time being admonished refuseth to repent he commandeth to be cut of from the body of the Church by the rulers of the Church where also he sheweth that the Priests sparing one and neglecting their Priestlie severitie doe worke the ruine of the whole Church The Epistles of Cyprian are most cleare witnesses how holilie and regiously he kept it in his Church yea they do prove how purely the discipline abod hitherto at Rome as is cleare by the Epistles of Cyprian to the clergie of Rome and to Cornelius and againe of them to Cyprian It is therefore an excellent praise of that time that conioined togither with the puritie of doctrine sanctity of manners by most holsome discipline ¶ And hast tried them which say thy are Apostles The other part of discipline is toward Ecclesiasticall men who were reproved not onelie for sinne in life but also they did undergoe punishmeÌ„ts meet for their ungodlines if they brought anie new thing and divers from the truth which after lawfull examinatioÌ„ was founde not to agree to the rule of the sanctuarie And great was the courage of the Angell in this matter who was not skared froÌ„ his duty by great names but did bring them backe to a wholy examining who did vaunt that they were Apostles Of which sorte that there were meÌ„ at Ephesus it is cleare from that instruction given unto Timotheus That thou wouldest abyde at Ephesus saith he that thou mayest give warning to some that they teach none other doctrine neither give eare to fables and genealogies being endlesse which doe breed questioÌ„s rather then godly edifying which is by faith 1 Tim. 1.3 And the same Paul warneth the Bishops of Ephesus to take heed to themselves and the whole flocke For I know this that after my departure grievous wolves not sparing the flocke will enter in among you and of your selves shall aryse some which shall speake perverse thinges that they may draw disciples after them Act 20.29.30 But the diligence of the Pastours did plucke the vizzards from the hypocrites and did not suffer their craftes to spread to the destruction of the flock so the Church continued uncorrupted even to the coÌ„ming of Iohn who ruled the same many yeares who at length for a time being removed it staked somewhat of that former care as we shall shew by by Likewise in the fâ—rst church ther was such a troupe of heretiques as scarce hath bin in all other times There arose Simonians Menandrians Ebionites Cerinthians Pseudoapostolins Gnostickes Sabellians Samosatenians Manichees c. Some of which the Apostles themselves did perce through with the dart of trueth Paul delivered Hymeneus and Alexander to Sathan So Phygellus and Hermogenes and as it seemeth Philetus And he taught Titus that he should shunne an hereticall man after once or twice admonition Tit. 3.10 But after they were gone to Christ many other excellent lightes rose up which did dispell diligently all hereticall darknes Among which Agrippa Castor as Eusebius reporteth Iustin Martyr Ireneus Tertulianus Cyprianus c. Who all fought egerly for the truth against couÌ„terfait Apostles Wherfore as both the city that former age were perillous because of the impudency of those who with false titles made a shew that they were Apostles so were they no lesse happy by the faithfulnes and industrie of such defenders who would not be deceaved with a vaine shew but bringing the matter to the touchstone manifested to the whole Church that they were most filâ—hy fellowes who would be counted the principall maisters ¶ And thou wast burdened Hitherto his faithfulnes in executing his office now he rehearseth his vertue against externe evils which were many and great both of that city and of all the Christian world The battailes of Paul against beasts at Ephesus are famous 1 Cor. 15.32 But what tranquillity could be to the Angels following who should have to doe with grievous wolves not sparing the flocke Act. 20.29.30 It was therefore the coÌ„mendation of this Angell that he did susteine and endure calamity stoutly which is declared in a triple degree that he bare the burden that he laboured under the burden and yet was not tyred as though he should say a great weight in deede of trouble did ly upon thee under the burden whereof thou gronedst yet thou wast not discouraged that thou shouldest pluck thy neck from the yoke and betray the trueth It is a manlie fortitude to beare out manfully troubles and torment Many beare the yoke cheerfully as long as they feele but a little griefe But to goe on constantly among the stinges of grief and sorowe is a point of great courage and of heavenly fortitude Such was this Angell such also was the whole Primitive Church Nero and Domitian had greatly persecuted the Church before Iohn wrote these thinges And besides Nero and Domitian it abode patiently under TraiaÌ„ Adrian Antonin Severus Diocletian The times were never more miserable when the EMPEROVRS did let their labour to hire to the Devill for to shed the Christian blood which he doeth alwaies thirst after Yet the faithfull revolted not but coÌ„tinued coÌ„staÌ„tly unto the end becoming at leÌ„gth coÌ„querers setting up the signe of victory against the Devill al foes
sort Iohn is here instructed of the Elder Neverthelesse it shall appeare from those thinges which follow that the Elder demanded not of the generall innumerable multitude but of one certen kinde conteined in that great company Who yet all are in one apparell and reioyce in one name because they shall cleave one to another both in consent to the same trueth and also by a continuall ioining togither of the times who also shall at length be partakers of the same glory 14 Thou knowest As though he should say I knowe not thou knowest Wherfore this company is not the same which he sawe lying under the altar chap. 6.9 c. For in that place he understood that they were killed for the word of God neither had he any need to be taught againe but as it is a new troupe of the godly whom by his ignorance he declared should be unknowne to the world suspecting nothing lesse ¶ These are they which came out of great tribulation The Elder did aske two thinges Who are these and whence came they Iohn is ignorant of both of thē The Elder therefore teacheth him but answering onely to one that is to say whence they came which yet also should disclose the men themselves It was indeede a great affliction which the Church suffered under Antichrist that whole time wherein the faithfull were knowne onely by the marke printed on them and not that onely but also some ages after as it shal be made manifest afterward Yet I doe not thinke that this is meant in this place but that it is called Great for excellency sake for the greatest of all that ever was since the world was made Which surely Moses will tell us of in his sōg in these wordes For fire was kindled in my wrath which shall burne even unto the bottome of the grave and shall consume the earth and her encrease and set on fire the foundations of the mountaines Vpon the consumed for hunger and wasted with scab and bitter pestilence I will sende also the teeth of beasts with the venome of serpents of the earth The sword shall kill without and in the chambers feare both the young man and the younge woman the suckling with the gray headed Deut. 32.22 Moses sung that these evils should come upō the Iewes for their falling away from God Which albeit they strike a certen horrour into men even by the wordes rehearsed yet they scarse touch the least parte of those calamityes wherewith the most wretched nation is wasted by the space of a thou sand sixe hundred yeeres even to this very day which times I doubt not but Moses hath shewed in those wordes that I may put you in minde of this by the way Who can number by counting howe great evils those auncient Jewes who killed the Lord of life and defiled their handes with the blood of the Apostles suffered in the destruction of the city Noe History sheweth that there was ever made so horrible a slaughter The enemy him selfe refrained not from teares acknowledging the strange murders beyond the cruelty of any warre You might thinke that the whole natiō was here destroyed utterly especially when they who were left in that utter ruine were solde to be slaves were throwne to the wilde Beasts were made mocking stockes in the theaters finally were not exempted from death but reserved unto torment Indeede a fewe yeeres after it seemed to have ben revived but it was to endure newe calamityes like as in the Comedie the heart of Prometheus being eaten was restored often times For Hadrian killing againe this people most miserably forbade them their native soyle and dispersed them into all quarters of the world Since that time they are dispersed vacabondes banished from their owne country land wandring through the whole world without Governour without God for a King yea that I may use the wordes of Terlullian in his Apologet. to whō it is not so much permitted as that according to the right of strangers they may salute their Fathers land with their feete There was never noe calamity of any people eyther for the kinde of punishment so grievous or for the length of time of such continuance there hath not ben any spectacle so cleare of God being offended not any so fearfull exemple of his eternall wrath Neither yet should there belesse trouble a little before that time whē God shall give an ende to this so long misery At that time saith Daniell when there shall be a time of trouble such as hath not ben since it was anation even unto that time which that it is to be understood of the last sharpe assault before the full restoring of the nation wee shall sometime shewe more clearely if God will Therefore whether wee respect the present casting of of this people or that future calamity at their receiving againe into grace this great affliction is proper to the Iewes who togither with the remnants of the Gentiles being revived after the tyranny of Antichrist and with them which shall then first open their eyes to see the truth shall make that great company which noe man could number ver 9. These thinges are confirmed from that happines which followeth in the next wordes which perteineth to this present life on earth not to that future in the Heavens the sound fruition whereof shall not come before that there be made one sheepfolde the elect Iewes being chosen into one Christian people as wee shall shewe at chap. 21.22 From which it is nowe manifest seeing that this indefinite nūber is made partly of the Gentiles partly of the Iewes whose calling ought to be expected a longe time after that sealing which was spoken of before that those definite and sealed ones were not Iewes Furthermore sound peace and all perfite happines shall follow the calling of the Iewes as in the next wordes it is declared briefly but more largely at chap. 21. and 22. But when the sealing was finished there remained yet much of that great affliction All which shall more appeare in the thinges that follow ¶ And have washed their longe robes At length being converted by faith unto Christ and clothed with the imputation of his onely righteousnes holines 15 Therefore they are before the Throne as before in ver 9. chosen into the Church and gathered into the assembly of the faithfull ¶ Day and night without ceasing For then the fallings away shal be ended and they shall cleave constantly to God even to the last ende ¶ Jn his Temple Yet there shal be noe Temple there as chap. 21.22 But in that place is understood the abolishing of the ceremonies which they shall regarde no more for the worshipping of God thereby here is a pilgrimage yet on earth from the Lord where we have neede of the coming between of outward meanes for to worshippe him of which there shal be noe use in the heavens ¶ They shall hunger no more They shall wante nothing neither shall
after a Councill being gathered in the same place under Gratian and Theodosius the elder shee ordained in plaine wordes that the Bishop of the City of Constantinople ought to have the honour of Primacy next after the Romane Bishop because that it is newe Rome see the first Councill at Constantinople Canon the fift By which things both shee bewrayed her owne ambition and also shewed some what more fully what those some thing obscure circunstances of wordes in the Nicene decree meant ¶ And the third part of the Sea became blood The Second effect is the corruption of Doctrine the death of the things in the Sea The Doctrine is turned into blood that is into a nature wholy growing out of kinde Before indeede it began to be foule and thicke defiled with many superstitions but afâ—er the desire of Lordship Primacy was mixed with it it became an horrible blood But what this third part is the History sheweth clearly In the former sounding of the trumpet the East was smitten with the haile nowe the West is punished with the bloody waters as some time Egypte Now Rome must play her part which not content with the Primacy of Order the which the Niâ—â—ne Fathers gave her strove as much as shee was able to get her selfe the highest estate also of power over all the rest And shee had many opportuniâ—â—es doubtlesse before others as to be the head City of olde time and noâ— y t longe agoe that preiudice of the Nicene Decree the exceeding peace the which shee enioyâ—d when in the meane time the whole East was inflamed with the deadly firâ—brandes of dissentions finally ordained as it were a sanctuary the orthodoxes being driven out of their seâ—tes under a coulour of defending of whom shee crept in by stealth to that dominion which in her heart shee sought so greedily For while both the banished Bishops of whom shee seemeth to deserve well praysed her of a gratefull good will more then was meete and shee vaunting her selfe the more freely in a good cause shee exercised a certen empire and dominion unwarres over all men Which coming of hers appeareth evidently in Sozomenus in his 3. booke chap. 8. Athanasius of Alexandria Paulus of Constantinople Marcellus of Ancyra and Asclepa Gazensis being cast out of their people fled for succour to Rome the defence of whom Iulius Romain tooke freely neither was that to be reprooved unlesse he had made craftily to himselfe from hence a steppe unto tyranny For so he writeth to the Churches in their behalfe as though the power were his owne to command any thing imperiously As if it were meete that he because of the dignity of his seate should be carefull for all he restored to every one his owne Church But when letters were sent every where touching this matter through the East being as I said full of authority and power which he arrogated to his seat the Easterne Bishops in other things not to be approved did this well and according to their duty that they thought the arrogancy of the man was to be convinced of them and the Romish ambition to be reprooved freely And from hence is that which they answere that the Romane Church doth strive and contende with all men about honour as if shee were the schole of the Apostles made at the beginning the mother City of Godlines although the teachers themselves of the doctrine came from the East and were men of that country c. There was added to his cunning of boasting so insolently of the Apostolike Chaire a crafty interpretation of all duty as of due obedience the saluting of his brethren and fellowes in office by the name of honourable Sonnes and other notable fraudes of that sorte as Damasus in his Epistle to the Constantinopolitane Councill doe shewe in these wordes In that saith he your charity most honourable sonnes giveth due reverence to the Apostolike Chaire by the same thing you procure very much reverence to your selves For although it apperteineth to us chiefly to order the sterne and rudder which wee have taken upon us to governe in the holy Church in which the holy Apostle sate a teacher yet wee confesse our selves to be unworthy of so great an honnour Theodor. booke 5. chap. 9. Incredible is the charity of the Romane Pope who embraceth noe otherwise then as Sonnes so many Bishops present in the Councill In the next age his unsatiable desyre brake forth more evidently Three most Holy Popes who could not erre Zozimus Bonifacius and Celestinus are convinced of falshood belying the Nicene Councill to stablish their owne Principality The sixt Councill of Carthage albeit they reprove so great a naughty act more gently then was meete writeth to Celestinus that they could not finde any such thinge in the truer Councils which are received for Nicene being sent them from holy Cyrill and Atticus of Constantinople out of the originall which they long a goe sent from thence by Faustinus as out of a part of the Nicene Council and therefore they warne him that he would not doe that wherby he may seeme to bring into the Church of Christ the smokie pride of the world So in short time their impudency increased neither from hence forth did they cease before that Rome the conqueresse had taken from all the rest the apple of contention The Nicene Fathers tought to provide for the peace of the Church by placing some chiefe Patriarches as it were in a watchtower above the rest but the issue convinceth them both of an exceeding great errour and aberration and of their labour to be very ill and unprofitably bestowed and togither also it teacheth howe much safer and better it is to continue and keepe within the boundes and simplicity of the divine and most holy word of GOD then that wee should alter or change any thing in it leaning unto humane wisdome and inventions of men Such is this third part into which the burning montaine was cast and that the doctrine afterward became most fouly corrupted marred now it is mor knowne thankes be to God theÌ„ that is needfull to spende time in proving it Wee shall finde that this is the continuall Cokou song of all the Papists an immoderate boasting of the Apostolique Seate whether they doe refferre all things wrestingly the Sunne and Moone the two swordes and the Church built upon Peter 9 And the third part of the creatures dyed There remaine yet two partes of the second effect one touching the death of the creatures in this Sea the other of the dâ—stroying of the shippes The creatures in the Sea are all that basest company of the Clergie as they call them of which sorte are the Doore-keepers Râ—â—ders Singers Exorcists Acobythes Subdeacons Deacons Archdeacons Deanes Religious Monkâ—s Brethren and the rest of that kinde The Shippes are those of a higher degree whose office was to take paines in preaching the word and to transporte it hither and thither as merchants
condition is double the first is of an host where the happy lot of the Saincts is declared from the Captaine the Lambe standing upon mount Sion Likewise from the souldiers both defined and also selected ver 1 furthermore from the ioy of the Spirit expressed by a newe song ver 2.3 and the holines wherewith they are endued ver 5. And this multitude of the Saincts is that seed of the woman scatered here and there in the world whith whom the Dragon made warre after that the woman in flying into the wildernes disappeared chap. 12.13 The second condition is of fighting wherby they goe forth into the army wher some ar Emissaries who the breaking in being made do skirmish with Antichrist and first by the word which is done three manner of waies by three Angels following one an other in order The first of which doth cast upon the earth a generall light of the Ghospell ver 6.7 The second foresheweth the ruine of Babylon ver 8. The third dispoiled the Beast of his coverings and setteth him in the open light by threatning a terrible iudgement against them who setting light by the judgement doe neverthelesse cleave unto him ver 9.10.11 But when as the weake are apaled at the afflictions and torments which they are coÌ„strained to undergoe while they returne to the trueth a double consolation is added one of Iohn ver 12. The other of a voice sent from heaven whereby the former is confirmed ver 13. And so the first coping is performed by the word The second skirmishing is by deed which is also double The Harvest and Vintage unto the harvest the servant is furnished with an instrument ver 14. with a commaundement ver 15. and goeth about the worke ver 16. Vnto the grape gathering the Angel cometh forth prepared and in a readinesse ver 17. received the commaundement from an other Angel ver 18. and dispatched the businesse ver 19.20 Scholions Then I looked and behold there was a Lambe standing This Prophecy beginneth at that time wherein the Dragon being cast into the earth drove away the woman into the wildernes chap. 12.13 c. where more fully the condition of the Church lying hid is declared in regard of the clearer knowledge of the seventh trumpet as hath ben observed at the beginning of the 12. chap. The eleventh chapter toucheth the state of former thinges as it were in one word spending all the rest of the Prophecy in the sufferings of two witnesses as the chiefe members but here more largely is unfolded in what state the affaires of the whole body wer in the meane time both as touching the safety and also in respect of the fortitude of some by whose coÌ„duct a ioyfull victory is begun Iohn therefore repeating the matter from thence saith that he sawe a Lambe standing on Mount Sion Which Lambe is Christ the Sonne of God as is manifest from his correlative in this verse his Fathers name He playeth the Lambe all this time patiently sufferring the Dragon and the Beast neither punishing them with that severity that both he was able and also they had deserved And yet notwithstanding he lyeth not downe carelesse neglecting the safety of his people but standeth in readinesse to defend them covering under his winges the woman and her scattered seed that they should receive no hurt from the enemies Mount Sion on which the Lambe standeth as on a tower or high hill is the Church it selfe which standeth firmly like Mount Sion against all the force of adversaries Before it was the Temple and the holy Altar but a small covert to hide in chap. 11.1 Afterward a wildernes and desert because it had noe cleere outward face on earth chap. 12.6.14 Now it is called Mount Sion because it persisteth invincible in the middes of these teÌ„pestuous stormes A notable confort against either the paucitie or deformity ¶ And with him an hundred fourty and foure thousande This bande of men is the same which was before of the sealed chap. 7.4 Aretas thinketh it to be an other because the article having relation thereto is wanting But it is wonte to be omitted in things very well knowen as the woman in Iohn J knowe that the Messias shall come which is called Christ chap. 4.25 and many the like Verily these beside the concurrence of the number have also a name written in their foreheads but what is this else then to be sealed further more they sing also a song which no man could learne but they ver 3. Therefore they are chosen out of the whole company of them that perish upon whom alone while those troubles of the Church continued Christ bestowed the wholesome knowledg of himselfe Wherefore in all things they are those sealed ones togither with the measured temple and the womaÌ„ slying into the wildernes to be referred unto that time of the seaventh chapter From hence then see with how great a traine the woman was in the wildernes and how great a company of Saincts were in the temple with the two Prophets chap. 11.1.2 Although it be very small if it be compared with that which possessed the holy city and the court But as before time there were unknowen to the world seaven thousand men whiâ—h never bowed their knee to Baal so of late in these last ruines of the Church there were an hundred and foure and fourtie thousand Saincts in Mount Sion who when the rest of the whole world ran after the Dragon and the Beast were conversant alwayes together with the Lambe never departing from his side ¶ Having his Fathers name Aretas the Complut edition and another to the same ende read thus having his name and his fathers name so also the old Latine translation Which reading as being more expresse seeing wee are by Christ adopted to be sonnes so many copies agreeing I thought is rather to be followed As touching the chiefe point of the matter there is no difference yet one is more significant then the other But from hence there is light to illustrate that in the 7. chap. ver 3. where mention is made of sealing but no shewing what manner of maâ—ke was imprinted from this place wee learne that there was writteÌ„ in their foreheads that God by Christ was their Father For iust cause is this made the badge of the Saincts wherby most of all they are discerned from the wicked of the world whose maÌ„ner is as wee see in the Papists blaspheming the sacred trueth to condemne of arrogancy the filial confidence But thou must observe that there was not any sensible marking or if that were granted that yet it was not the signe of the Crosse but his Fathers name written in their foreheads 2 And J heard a voice from Heaven from Mount Sion where the Lambe stood with this multitude from the Temple to wit from the Church The same thing is signifyed by divers names In this Mountaine onely they did bend themselves with all their power to praise God
are the names of the twelve tribes of the childrē of Israell 13 On the East part there were three gates on the North side three gates on the Southside three gates on the Westside three gates 14 And the wall of the city had twelve foundations in which were the names of the Lambes twelve Apostles 15 And he that spake with mee had a golden reed for to measure the citie withall and the gates therof and the wall therof 16 And the city lay foure square whose length is as large as the breadth of it the length and the bredth and the hight of it are equall 17 And he measured the wall therof a hundreth fourty foure cubits by the measure of man that is of the Angel And the building of it was of Iasper 18 And the city was pure golde like unto cleare glasse And the foundations of the wal of the city were garnished with all manner of pretious stones 19 The first foundation was of Iasper the second of a Saphyr the third a Chalcedonie the fourth an Emerande the fift a Sardonix 20 The sixt a Sardius the seventh a Chrysolite the eight a Beryll the ninth a Topaze the tenth a Chrysoprasus the eleventh a Jacynth the twelft an Amethyst 21 And the twelve gates were twelve Pearles every gate is of one Pearle the street of the city is pure gold as shining glasse 22 Neither saw I any temple therin for the Lord God almighty and the Lambe are the temple of it 23 And this city hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth light it and the Lambe is the light of it 24 And the Nations which are saved shall walke in the light of it and the Kings of the earth shal bring their glory and honour unto it 25 And the gates of it shall not be shut by day for there shal be no night there 26 And the glory and honour of the Gentils shal be brought unto it 27 And ther shal enter into it no uncleane thing neither whatsoever worketh abomination or lyes but they which are written in the lambes book of life Analysis HITHERTO hath bin the maner of gathering the Church afterward is declared what shal be the condition of it being gathered Which is shewed to be most happy first generally from the things seen a new heavē earth ver 1. the holy city ver 2. also from things heard partly in common touching the presence of God with men ver 3. Of the removing of calamities ver 4. a new restoring of al things ver 5. partly in private concerning the certainty of the Prophecy ver 5. of the mystery now fulfilled v. 6. and the rewarding both of the godly ver 6.7 and also of the ungodly ver 8. And such is the generall declaration The particular relateth the revealing cause an Angel ver 9. 10. And the thing revealed universally ver 10.11 By parts in respect of the wall and city and essentiall parts as the forme of the wall ver 12.13.14 The forme of the city ver 15.16.17 Afterward of the common matter ver 18. Speciall of the wall ver 19.20.21 Speciall of the city ver 21. The externe arguments by which the glory of this city is set forth is first God himself who is both the temple ver 22. and the light of the city ver 23. Secondly the Gentiles which shal bring their glory to it ver 24 both free from all feare and suspicion ver 25. also from any defiling by contagion ver 27. Thirdly a mervailous aboundance of things necessary the continuance of this glory in the chap. following Scholions 1 After J saw a new heauen The opinion of the resurrection from the ende of the former chapter hath mooved very many to interpret al these things of the Church as it shal be at length in heaven But wee have shewed that neither the last resurrection is intreated of there neithe doth the Spirit describe here to us the Angelical blessednesse of the Saincts after this life but of them yet conversing upon the earth as the thinges which are mentioned doo manifest in their places Neither perhaps is it needfull that the heavenly inheritance should be adorned with words which all know wel ynough to surmount any praises whatsoever even they also in whose eyes the Church on earth is otherweise despised but concerning this her estimation is lesse with mortall men then ought to be because shee is a stranger wherupon ther may hav bin a necessary reason to set forth more largely the glory and dignity of it The descriptron wherof notwithstanding maketh a way to comprehende in minde that celestial happinesse For if the magnificence of the spouse be so great on earth of what sort are those things which God hath prepared for his with himselfe But the mind is weakened at the thinking of this let us therfore turne our eyes aside to this earthly pleasantnes greater indeed then all words can set forth yet more capable to our senses and which within a few yeeres shal be made clare to the world The interpretation of the new heaven and earth may be taken out of that to the Hebrewes chap. 12.26 whose voice then shooke the earth but now hath declared saying yet once more will I shake not onely the earth but the heaven where to shake heaven and earth by the interpretation of the Apostle himselfe is to abolish the old manner of worship and people For heaven by trāslation is the temple and whole legal worship wherof that temple was the seate and place where it abode long as Heb. 8.5 From whence to shake heaven is to abolish that worship The earth are men and more properly the Israelites a people to whom that legal worship did belong Therfore to shake the earth is to shake the Israelites to remove them out of their place Neither hath the common use of speaking through this book digressed any whit from this signification of the words where heaven is the more pure Church the earth the degenerate citizens as we have seen in their places Even as God therfore in the first comming of his sonne shooke the heaven and the earth in reiecting that old both worship and people and ordaining and choosing a new so againe when it shal please him to have mercy on the forsaken nation and to bestow upō it salvation by Christ he shal darken the former glory of heaven earth making the dignity and honour of his new people so famous as if he had created all things a new Vherunto belongeth that of Isaiah For behold I will create a new heaven and a new earth as thoug he should say I will appoint a most pure manner of worshiping mee and wil take unto mee a new people in whose assembly I wil be honoured chap. 65.17 Of which sort is that of the Apostle If any be in Christ he is a new creature old
let in the commers in without delay What other thing also meane the names written then to teach how every one should go on directly and not loose any time about seeking an entrance 13 On the East part there were three gates The situation of the gates is most commodious not all for one quarter but equal for every one that a way might be opened on every side every one might go in directly without being hindred by any crooked turning about Ezechiel hādling the same matter noteth every gate by name but he beginneth at the North on which side he setteth the gates of Reuben Iuda and Levi. On the East side of Ioseph Beniamin Dan. On the South of Simeon Jssachar Zebulon On the West of Gad Asher Naphthaly chap. 48.30 c The Iewes in the East and North part shal first stirre up themselves and make hast to goe into this holy city as hath bin shewed before chap. 16.12 by Euphrates dryed that the way of the Kings of the East might be prepared And as Daniel teacheth speaking of the iourney undertaken into this city But rumours saith he shal trouble him from the East and from the North. That is when the Easterne Northerne Iewes are raised up the Turke shal be greatly troubled after he hath received newes of that thing Therfore because the first iourney shall be undertaken from these countreyes the gates of them are put first and those without difference Iohn attributing the first place to them in the East part Ezechiel to them in the North because both shal prepare themselves equally to this expedition The Southerne Iewes shall follow these our in the West shal be last 14 And the wall of the city had twelve foundations Thus farre the gates the foundations are described both by the number also by the names In number they are twelve which are laid under the wall the wall I say not the city for they are the foundations of ministery not of salvation There is one onely foundation hereof Iesus Christ-alone Other foundation cā no man lay beside that which is laid which is Iesus Christ 1 Cor. 3.11 The Apostles may be called the foundations of ministery yet not the principall but instrumental of which they are not the authours but the first stones For the foundation is not laid of it selfe but of the maister builder Christ laied these first in the bottome of the wall in which respect they are called foundations So Ezra is called the foundation of the comming up out of Babylō because he was the Prince of that second company which came up togi ther with him Ezra 7.9 But how are ther twelve foundations of one wal-wherof ther is wont to be but one To weet because any one stone is not layed through the whole length and bredth but there are twelve layed equally one by an other long wayes and broad the same order bein still renewed until the building be brought to his ful perfection No one Apostle is here for a foundation but al in equal place and office doo lie in the bottome That unhappy and wicked boasting shal be farre from hence Thou art Peter and upon this rocke that is as they wil have it who never saw this wall neither have they any safegarde from thence upon this the Peter I will build my Church this madnesse of building up the wall upō such one foundation onely hath greatly troubled the Church of the Gentils and at length wil make her wholly destitute of al wall ¶ In which were the names of tht Lambes twelve Apostles So as neverthelesse that by these names ar understood not onely those twelve which wer conversant with Christ on earth but al the faithful Pastors which shal execute the like office in the Church They were so called before chap. 18.20 For there is a most straight communion of the faithfull by reason wherof the proper names of some are applyed to others but especially to them who beside the common bond have also an other fellowship of office But if the Apostles be the foundations this is not that eternall city in the heavens For Christ then shal deliver up the Kingdome to his Father and God shal be all in all 1 Cor. 15.24 Neither shal the Saints have any ministery of teaching there 1 Cor. 15.8 Therfore this wall belongeth to the Church being a stranger on earth not unto that reigning in heavē 15 Moreover he that spake with mee Hitherto the forme of the wall frō the continued quantity there followeth of the city the forme wherof he delivereth both the continued and the severed togither and first universally as touching the minister and instrument and the things to be measured in this verse The Minister is the same which spake with Iohn the seventh Angel of those to whom were given the vials ver 9. Whose labour biddeth us to seeke this city before the last iudgement And some excellent man seemeth to be noted by this Angel who as a second Zorobabel Ezra or Nehemiah shall appoint from God this most excellent policie and shal describe most exactly every part of the holy city The measure is a golden reede shewing that the description of the whole frame shall be farre most pretious The thing to be measured is the city gates wall that is the whole building No part shal be neglected but every one both most diligently assigned and most wisely builded In the Hierusalē of the Gentils when the Beast began to appeare the temple onely was measured the description of the city was forbidden and also of the outward court but this Angel wil measure both the city and gates and walls and shal recal the whole government of the Church unto the exact rule of Gods will 16 And the city lay foure squarre Now he sheweth the forme of the city such as the continued kind of it giveth It is foure squarre so great in length as in breadth This city therfore shal be most stable so prepared against al alteration that her foundation be alwayes stable There is an other consideration of this then was of our Ierusalem which lay hid amōg us Gentils for a thousand two hundred threescore yeeres which had also a fouresquare figure but of unequal sides as we have shewed at the seven chapter having in length twelve times a thousand but in breadth onely twelve thousand Of both which consisted that whole number of an hundreth and foure and fourty thousand of them that were sealed For there was some multitude of the godly at that time in lenght of continuance but the Church did flourish in no breadth and present aboundance in any age by al that intervalle But in this city it shal come to passe otherweise It shal be made famous no lesse for the great multitude of the faithful through every present age as for a most happy propagation of a long time ¶ And he measured the city with a reede twelve thousand furlongs Such then is the forme of
playnly to Christians al coverings being removed as on whom the noone Sunne of truth shineth and all things are naked and open And indeed he openeth most significantly in one word that long obscure description in Ezechiel saying that that temple so magnifically gloriously prepared is in truth none at all not as though the Prophet had uttered so many words vainly but to shewe that we must not stick in the bark of the lettre but that the kernell of the Spirit is to be found out Let the Iewes heare neither let them expect a renewed temple as hitherto they doo amisse and obstinately but let them with minds and harts aspire in that right way which shal need no temple Let them look for the omnipotent God and the Lamb to dwel among them in comparison of which glory whatsoever can be built of men shal be vile 23 Neither hath this city any need of the Sunne or Moone For in very deed the Moone shall be ashamed and the very Sunne shall blush when the Lord of hosts shall reigne in mount Sion and Hierusalem and shall be glorious before his auncients Isaiah 24.23 And why may it not be ashamed of her former darkenesse when the light of the Moone shal be as the light of the Sunne and the light of the Sunne seven folde as the light of seven daies Isay 30.23 Which thinges are not spoken to that ende as though there should be no use then of the Scriptures but because all shall so understand Gods will as if they had no need to learne wisdome from books Full saith the Prophet shall this land be of the knowledge of the Lord as the waters covering the chanell of the Sea Isay 11.9 Neither shall they anie more teach everie man his friend and everie man his brother saying know yee the Lord for they shall all know mee from the least of them even to the greatest of them saith the Lord that J doo forgive their inquity and remember their sinne no more Ier. 31.34 From hence let us observ that that Church is most glorious in which the sunne of righteousnesse shineth with most open face covered with no cloudes of ceremonies therfore let them see in how great errour they are whom bring in a pompous shew of ceremonies to procure authority to religion with the people Furthermore let us note to what times Iohn applyeth the sentences of the Prophets that we may know the things are yet to come which we interpret commonly to be past and not onely in the heavenly countrey whose happinesse needeth the words of no man but here in earth in that restoring wherof we have spoken ¶ And the Lambe is the light therof Therfore this light the most bright of all godly times shal not yet be perfit as it shal be after this life but a candle onely in respect of that least peradventure wee should rest in our iourney as if we had come to the last ende 24 And the Gentiles that shal be saved The second outward argument is glory from the Gentils Before time the Iewes have alwayes found the GeÌ„tiles most hatefull who left no meanes unattempted to doo them hurt now contrariweise ther shal be no cause to feare that they will doo them any harme yea rather why should they not expect all good at their hands who shal apply al their forces to the advancing of them But these Gentiles are not al generally but are limited with a certain kinde which saith he shal be saved which word is inserted for an exposition The place is taken out of Isaiah 60.3 where it is thus and the Gentiles shall walke to thy light which Iohn draweth to the elect by putting in of one word least any should think it was spoken of every one generally And see how Iohn traÌ„slate that seÌ„teÌ„ce they shal walke to thy light thus they shal walke in the light of it the senteÌ„ce being well expressed For to walke at the light is not to come only to the light which one may doe depart again by by being at once both seen despised but to walke after or according to the light as to walke at the feete is alone with to follow serve one 1 Sam. 25.42 Neither-hath this place in the heavens that the people should walke at the light of the Church when Prophecyings shal be abolished and tongues shall cease and God shal be all in all 1 Cor. 13.8 and 15.28 But it may be doubtful how it can have place on earth For shal this difference remaine of some people which are saved and of other that are lost in this most happy government of the Church It seemeth indeed that there shal be many which yet still shal contemne the truth obstinately for the day of the Lord shall come cas a share upon all that dwell on the face of the earth Luke 21 35. But the children of the Church are not in darkenesse that that day should take them as a thief in the night 1 Thess 5.4 Moreover it was said before that the haile of a taleâ—t weight of the last vial shall drive men to blasphemy chap. 16.21 Neverthelesse those despisers shal be of so feeble strength that wil they nil the they shal be compelled to yeeld their necks The Complut edition and the Kings bible doo omit these words which are saved and so doth Aretas and the vulgar Latine neither doo they reade in the light of it but by the light ¶ And the Kings of the earth shal bring their glory unto it Then the Kings borderers on the Ocean and of the Yles shall bring a present the Kings of Sheba and Seba shall bring a gift finally all Kings shall worship him and all nations shall serve him Psal 72.10.11 And Isay The labour of Aegypt and marchandize of Aethiopia and of the Sabean Princes shall come unto thee and they shall be thine and shall follow thee they shall come in chaines and shall fall down before thee and shall make supplications unto thee saying onely the strong God is in thee there is none besides no where else is God chap. 45.14 Againe Kings shal be thy nurcing fathers and their Queenes shal be thy nurces they shall worship thee with their faces toward the earth and shall lick the dust of thy feet chap. 49.23 For then shal be given unto Christ a dominion and glory and Kingdome that all people nations and tongues should serve him whose dominion is an everlasting dominion which passeth not away his KingdoÌ„ a KingdoÌ„ which shall not be destroyed Dan. 7.14 It shal not also be from the purpose to add here in what words the Sybille hath described this same thing that at least wee may help tthe Iesuite if he will who in expounding the same is cleane out of the way thus therfore shee Prophecyed in the 3. book of the oracles of Sibyll And then the world by womans hands shall rul'd be and obey But when the widow over all the world