it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
from Hel and Satan and therfore ought to be opposed and utterly extirpated I will put upon you none other burthen The meaning is however the deceivers doe again bring in and impose upon you the burthen of the ceremonial law a yoke which neither yee nor the Fathers were able to beare Act. 15.10 notwithstanding I doe not subject you unto it forasmuch I have once freed you from the same for it is sufficient to salvation to maintain the doctrine faithfully delivered unto you by the Apostles Some by burthen understand punishment as if he should say this shall be the heaviest of Iudgements that I will inflict upon you but if it be taken in this sence then the words should import a threatning where as indeed they are a milde admonition and therfore the first exposition is more agreable to the nature of the words Hence it appeareth that humane traditions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burthen imposed upon the Church not by Christ but by the instruments of Satan and here we see what to thinke of the manifold traditions of the Prelates to wit that they are burthens not required by Christ but by the fonne of perdition wherfore neyther the Church nor any of the faithfull ought to submit to them nor to hearken unto the voyce of that Antichristian parasite affirming that the yoke which is imposed by the holy sea Gratianus distin 19. is to be borne howsoever it may seem to be intollerable Vntil I come To wit bodily descending from heaven in the cloudes to judgment according to our Christian beliefe confirmed by the scriptures confession of the primitive Church And therfore for men to believe as necessarie to salvation that Christ being come in the flesh is present in or under the sacrament of the Altar or that his humane nature is in all places and filleth all things is a most false doctrine and a burthen not imposed by Christ our Lord. He which overcommeth keepeth The fift part of the narration is a promise with the former conclusion 1. Io. 5.4 he that overcommeth see v. 7. now the victorie by which we overcom the world is our faith and they are conquerours who keep faith and a good conscience Io. 5.36 10.36 14 11. Io. 6.29 My workes Not miracles which generally are called the workes of Christ by which also he proved himself to be God but that worke of faith required Joh. 6.29 To beleeve on him whom God hath sent as also all other workes of pietie and faithfulnesse according to our place and vocation hence as the workes of infidelity Io. 8.41 are called the workes of the Devill so the workes of faith and love are said to be the workes of Christ and hee that persevereth herein unto the end he is that conquerour to whom the present promise is made by Christ Jesus Vnto the end To wit of the warfare or fight for the full victorie is not obtained nor the crowne given before the fight be perfectlie ended And keepeth The worde here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep Io. 8.57.14.23 15.10.20 c. is often used by Iohn in his Gospel So that this phrase of speech argueth Iohn the Euangelist to be the writer of the Revelation To him wil I give power over the nations A double reward is promised to the conquerour power over the nations and the morning starre Some curiouslie inquire whither or no these things are given in this life But we are to know that so long as w◠remaine here the fight dureth For no man as yet is a conquerour neither is the crowne bestowed we must therfore first persevere in our course unto the end before we can enioy the promised reward not as if we were altogether now deprived of it but because we posses it in hope onely and not in verie deed Now we are the Sons of God 2. Io. 3.2 Rom. 8.34 but it is not manifested what we shall bee we are saved by hope Neverthelesse one and the same thing is signifyed by both rewards here mentioned to wit that glorie and power whereof the faithfull shall partake in the heavens with Christ Power over the nations He alludes to Psa 2.8 where God the Father saith unto the Sonne I wil give thee the heathen for thine inheritance and the uttermost part of the earth for thy possession thou shalt breake them with a rod of Iron thou shalt dash them in pieces like a potters vessel This power which Christ the head hath received frō the Father he promiseth to communicate unto us his members And as he hath receyved it for himself and for us so he will exercise the same in his owne and our name for the saintes also with Christ shal judge the Angels and the world or wicked men that is the nations here spoken of Even as I receyved This we have expounded v. 23. and there shewed after what manner Christ receiveth it from the Father and how it no way derogateth from his divinitie And I will give him the morning starre That is I will trulie communicate my self unto him and make him conformable unto my glorie so far as it consisteth with the proportion and measure of a member for he saith J wil that they also whom thou hast given me bee with me where J am that they may behold my glorie which thou hast given me c. The morning starre Called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the day starre being the brightest of all the starres and when it followeth the Sun going downe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evening starre Hence Aristotle commending the vertue of Iustice saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is neither the evening nor the day starre is so glorious To this starre Christ is compared for his heavenly brightnesse and glorie 2. Pet. 1.19 Rev. 22.16 see there the sence of this place The Argument parts and Analysis of Chapter III. THis Chapter containes the three latter Epistles unto the Angels of the Church in Sardis Philadelphia and Laodicea in which again John doth declare in general what he had seen to wit the majestie of Christ commanding him to write what was eyther good or evil in everie one of them and what was to come to wit what good or evil they were to expect from Christ The bishop in Sardis he reproveth for his hypocrisie and negligence yet comforteth some few that were upright in that Church by promises of reward and stirs up the Pastor himself by threatning to diligence The teacher in Philadelphia is commended for his care praeadmonished of his combats with the Jewes and victorie over them and also is provoked by promises of reward to perseverance The Bishop of Laodicea is sharpelie taxed as an hypocrite being neyther hot nor cold and however he is by others much esteemed of for his worth and holinesse yet Christ threatneth to root him out except he doe repent The fift
our obedience For no man can be said to merit in dooing that which he is bound to performe but we are injoyned to keep the word of Christ and besides when we have don the utmost that we can yet we are but unprofitable servants God doth onely of his free grace reward our obedience constancy So that the speech of Christ in this place is not an argument drawen from the meritorious cause of salvation but frō the condition onely without which we cannot exspect the same for Christ promiseth to deliver none but such as keep his word Why then doth he thus speak not that we should be lifted up with an opiniō of merit but by promising a reward hee sheweth how acceptable our obedience is unto him as also to the end that we may increase persevere in grace From the houre of temptation The third consolation is contained in these words temptation that is the cruel persecution of Trajane or some other tyrant in calling it an houre he noteth the brevity of this affliction that they might the more cheerfully undergoe it The crosse is compared to a womans sorrow in travel Joh. 16.20 because of the shortnesse of the paine and the joyfull effect thereof See also Rom. 8.18 2 Cor. 4.17 To try them that dwel upon the earth the fourth consolation is taken from the use of afflictions They are not sent as punishments from God for our destruction but for the trial of our faith and constancie And in this respect they are first just because God hath right to trie us and 2 necessarie Isa 28.19 Iam. 1.3 1 Pet. 1 7. least we should grow slack and dull as also very profitable for vexation causeth us to understand worketh patience shakes of the drowsines of sin makes our faith more pretious then Gold to be found to prayle and honour glory to be short it stirreth us up earnestly to call upon God Seeing therfore the Lord makes his trials so many wayes profitable unto us Ps 91.15 set us be patient constant under the same He useth this temptation to try them that are upon the earth for God tries hypocrites wicked men as wel as the saintes though the effect bee diverse For by it the ungodlinesse in constancy lightnesse of the former is made manifest God hereby separating hypocrites wicked men crept into the Church from the society of saintes for these remaine constant the other by their apostacie manifest the secret corruption of their hearts Moreover we are to take notice that these words them that dwell upon the earth are alwayes in this booke taken in a bad sence as signifying unfound men idolaters the followers of Antichrist as will appear in the following hystorie 11 Behold I come quickly This may be referred to the following exhortation I will come quickly hold fast therefore that treasure of faith which thou hast received But it seemes rather to agree with that which went before as a conclusion of the third consolation promising to come quickly to destroy the wicked to deliver his children least by delaying their deliverance they might seeme to be impatient Some referre this to his last coming If so then quickly notes not the time at hand but sooner then the world is aware of For although the Lord be not yet come 2 Pet. 3.9 yet he is not slack saith the Apostle concerning his promise but is long suffering to usward not willing that any should perish but that all should come to repentance He will therfore come quicklie that is sooner then many thinke For when the world shall say peace and safety then sudden destruction commeth See Chap. 1.1 Hold that fast which thou hast In this third part of the narration he exhorts them to sincerity and constancy in the faith that they loose not the reward And it is added to the foregoing consolation least by it we should become secure The sentence is brief but very emphatical Hold fast that which thou hast What had they faith and a good conscience as Paul expounds it 1 Tim. 1.18 And indeed these are the chief heads of all spirituall blessings the which whosoever hath and keepes in this life shall obtaine a crowne of glory in the life to come These two the Pastor and Church of Philadelphia had and with them all other graces For by faith they had righteousnes sanctification adoption and hope of glorie to come By a good conscience they increased in sincerity patience and constancie under the crosse as we have alreadie shewed These things saith he hold fast to wit unto the end The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used notes the necessitie of our uttermost indeavour and strength considering the many lets and impediments which otherwise might cause us to make shipwrack of faith and a good conscience unlesse we strive with all our power Thus we see they are exhorted to perseverance in their integrity That no man take thy crowne The reason is drawen from the dangerous effect of slothfulnes for not they that fight remisly but onely such as hold out and overcome 2 Tim. 4.8 Iam. 1.12 1 Pet. 5.4 are crowned in signe of victorie Thy crowne so he calleth the reward of life eternall Paul termes it the crowne of righteousnes which shall be given to them that overcome by Christ the righteous judge Iames the crowne of life Peter the crowne of Glorie that fadeth not away the which all faithfull teachers shall receive when Christ the great shepherd of the sheepe shall appeare Thus this crowne is distinguished from those other crownes which in ancient times were given unto conquerours See our Commentarie on 1 Cor. 9.24 We may here observe manie things the which I will breifly touch First we are taught that the promises of God ought not to make us secure but rather to stirre up our indeavour to constancie for we cannot assuredly applie them unto our selves except we earnestly labour to performe our duty Christ promised indeed to this Church to keepe them from the houre of temptation yet he bids them hold fast what they had intimating that our faith and constancie ought not to be lessened by the promises but rather strengthened and increased Secondlie we are taught that they onely shall be crowned with the promised reward in heaven who hold fast what they have here receyved we shall be cloathed upon with our house which is from heaven 2 Cor. 5.3 if so bee that beeing cloathed we shall not bee found naked Thirdlie seeing it is called thy crowne it seems to denote that in heaven we shall have every one his owne crowne from whence it may be gathered that as there are degrees of punishment so there shall bee differences of reward yea undoubtedlie such faithfull teachers as have brought manie to righteousnes Dan. 12.3 shall shine as starres in the firmament Iovinian against whom Ierome disputeth seems to hold that all the faithfull shall have one and
the like degree of glorie the which also some orthodoxe teachers to this day doe maintaine grounding their opinion on the words of Christ The just shall shine as the sunne Matt. 13.43 whose brightnesse surpasseth the bewtie of all other creatures Now however this be granted yet we may safely conclude a degree of glorie seeing that even the sun appears unto us some time more and some time lesse in brightnesse And I beleeve Jovinian did not denie a degree absolutely but denied the same in respect of merit The which we should understand more certainly were his bookes now extant howbeit we may probablie gather so much from the very reasons and grounds laid down by Hierom himself In the last place we see that no maÌ„ in this life caÌ„ come to that perfectioÌ„ or fulnes or is so nigh unto the kingdome of God but that he might be deprived thereof in case he should be left unto himself or be careles that is continues not faithfull in weldoeing And therfore we are admonished 1 Cor. 10.12 Rom. 11.20 If we stand to take heed least we fall and though we stand by faith yet not to be high minded but fear But if so be that some of the faithfull may let go their hold and loose the crowne where then is that plerophoria or full assurance of our salvation and perseverance of the elect of which Christ speaketh No man shall take my sheep out â—f my hand Ioh. 10.28 Mat. 24.24 Ioh. 16.33 It is impossible the elect should be seduced and therefore be of good cheare I have overcome the world I answer however Libertines and Sophisters doe hence draw such a conclusion yet it followes not For as Austin from this very place proveth the number of the elect is certaine and can neither be augmented or diminished For saith he if one receives it not except another loose it then the number is certaine And although these things are spoken unto the saintes who persevere as though it were uncertaine whither they should stand or not nevertheles it onely teacheth that we should not be wise above that which is meet but fear We are moreover to consider that as the promise so the exhortation is directed not onely to the pastor but also unto the whole Church in which there is alwayes a mixture of saintes and hypocrites of elect and reprobates who indeed with the mouth make confession of faith but beleeve not with the heart unto righteousnesse and therfore are said to be deprived of the crowne because they hold not fast that which they have that is that which they seem to have According to that in Luk. 8.18 Whosoever hath not from him shall be taken even that which hee seemeth to have And therefore when such fall away and loose the crowne it nothing weakens the state of election 1 Ioh. 2.19 for as the Apostle witnesseth they are not in the number of the elect they went out from us but they were not of us for if they had beene of us they would no doubt have continued with us c. Vnto them therefore that of the Apostle is to be applyed Let him which seems to stand take heed least he fall thou standest by faith be not high minded but feare which threatnings are manifestly spoken of highminded hypocrites such as stand in outward appearance onely But the salvation of the elect is sure because they are kept by the power of God through faith and in humilitie of minde they shall certainely hold fast that which they have and never be cast off But you will say if this Bishop as undoubtedly he was were one of the elect what need then was there of this threatning that no man take thy crowne seeing the elect cannot fall away or be deprived thereof I answer It is not in vaine First though indeed the elect cannot loose the crowne in respect of the decree of God by which they are predestinated and called unto salvation yet might it be taken away in respect of their owne infirmitie if they were left unto themselves and in respect of other causes also which threaten their destruction except they were preserved by that power of which Peter speaketh 1 Pet. 1.5 Secondlie these threatnings as they respect the faithfull are conditional Another shall take their crowne if they persevere not in the faith but they doe persevere 1 Because God keeps them unto the end 2 Because Christ doth continuallie pray for them that their faith faile not And 3 because they themselves always pray for the same Ier. 32.40 and are heard according to that promise I will put my feare in their hearts that they shall not depart from mee that is as Augustine interprets it they shall persevere and cleave unto me And lastly because the Lord by such threatnings exhortations stirres up the saintes in their indeavour unto perseverance Vnto all which we may adde the testimonies of Thomas Hierom Bede Haimo and others whom Ribera citeth See Bell. Castigatum lib. 2. de Grat. Et lib. cap. 13. pag. 334. c. Him that overcommeth In the conclusion a reward of victorie is promised unto the spiritual champions who warre under Christs banner and to the same is annexed the common Epiphonema wherin as formerlie the diligent consideration of this Epistle is recommended unto them The severall rewards mentioned doe illustrate the excellencie of the crowne proposed Now it is propounded unto all yea even unto us if we overcome which thing we doe when we keep faith and a good conscience and persevere constantly under the crosse in the word of God And this is the onely way to overcome but cannot be effected without great labour in resisting opposing and putting to flight all enemies whatsoever Such therfore as eyther fight not at all or els doe it slacklie or perfidiously fall away they neyther overcome nor obtaine the crowne of life and so unto them these promises doe not appertaine Let us therfore in consideration hereof constantly fight the battels of the Lord. And so we come to treat of the rewards which are cleare in themselves though metaphorically propounded in a threefold promise I will 〈◊〉 him a pillar in the house of my God The temple of God is the church militant and triumphant The pillars serve both for strength and ornament unto the temple first therefore he promiseth to him that overcommeth that he shal be a glorious and firme member of the Church triumphant The Apostles are called pillars of the Church militant Gal. 2.9 foundation thereof Eph. 2.20 not as sustaining the Church for that is proper to Christ alone but as choise instruments in Gods hand by whom he founded preserved propagated the same Others suppose the phrase to be taken from the custome of the Romans who used to set up pillars that is trophees and images of honour now in this sence it might be taken but that Christ saith not I will set him up as a pillar but I
and holding Faith and a good conscience unto the end But the speciall use thereof is clearely and manifestly to set forth to the world Antichrist and his seat For in regard the son of perdition shall sit in the Temple of God and by a pretended divine shew and lying signes bewitch the world so as he shall be thought not to bee Antichrist but rather christs Vicar and his kingdome the Catholicke Church Therefore the spirit of God would once for all unmaske him and by his owne finger as it were shew that Rome is his seat to the end that we might not suffer our selves any longer to be deluded by impostors as if we were to seeke for Antichrist at Ierusalem Babylon or elsewhere Thirdly It is not obscure unto what times this vision belongeth The angell distinguisheth the age of the Beast by four periods of time in which he was or had bin in which he was not in which he shall ascend out of the bottomlesse pit and lastly in which he shall goe into destruction The first denotes the time in which the Beast was before Iohns time To what times this vision belong so farre as concerned the Monarchicall power although hee were not as yet the Antichrist The second denotes Iohns time and foreward along till the Emperour Phocas even so long as the Beast as yet was not that which afterward hee came to bee The third is the time from Antichrists rising under the foresaid Phocas so long as the Papacy stood in its vigor and strength untill the declining therof through Luther for then the beast was ascended out of the bottomlesse pit The fourth is from the declining untill the future destruction for from that time forward the Papacy began and still by little and little doth goe into perdition of which Bellarmine himself complaineth from that time Lib. â— de P R â—p 21 col 9â—7 c saith he that you began to make the Pope Antichrist his dominion hath bin so far from encreasing as that it hath more and more decreased The which he truly said in a propheticall way because in that yeere the Popes Legate was sent unto Paris to disturb the kingdom of France notwithstanding the first part of his Speech is not true for the Pope long before our time was reputed known to be antichrist as before we have proved Hence fourthly it appeareth that this beast is the same with that in Chap. 11.7 Chap. 13.1 yet not absolutely for so far as this here was before his rising out of the bottomlesse pit and the Sea in that respect indeed and so far forth he is not that Antichrist there but denotes the monarchicall power of the Romane Empire and so his originall extends it selfe unto the first beginnings of the Romane monarchy But againe so far as hee afterward ascended and came under the yoake of the woman hee came to bee Antichrist and so his originall doth belong unto the times of the Emperor Phocas which Wretch did no other good but onely this that he was the first that discovered Antichrist unto the world but of this more largely on ver 3. Fiftly We are also to consider seeing the beast is Antichrist what then should he meant by the woman sitting on the Beast Is shee not the Antichrist yea verily for as a rider with the Beast makes one horseman so here the woman with the beast makes one Antichrist we are therefore to remember that like as in vision fourth C. 13. Antich was figured out not by one but by a double beast in a divers respect so in this sixt Vision he is represented not under one but a twofold figure viz. of a beast and woman yea a woman having the beast under bit and bridle How Antichrist is the woman and the beast And indeed Antichrist is a whorish woman because the Church of Rome as the Angell sheweth is an adulterous church he is also a beast not at liberty as of old but under the yoak of the woman who doth not lead the beast but rides on him and constraines him as with a sharp bit to go whither she pleaseth for the Pope hath two bodies holding the bridle of the Empire And thus Boniface VIII as a filthy beast did publickly shew himself in the first Iubile at Rome appearing indeed in the first day of the solemnity in his pontificalibus and imparting his apostolicall benediction unto the people but the day following in a souldiers habit with the Emperors armes and a naked sword before him crying aloud from his throne Lib 8 saxon cap 36 Behold here are two swords The which Cranzius recording Thou seest saith he O Peter thy successour and Thou O Saviour Christ behold thy Vicar Behold to what pride the servant of thy servants come And in the margent The Pope saith he acteth a twofold peâ—â—â— in the theatre of the Jubile My Anonymus calles the beast Antichrist the wife spouse church of Antich which comes to one thing Lastly The foure Acts of the sixt vision I serve that this sixt Vision is not universal touching the whole course and time of the church as were the second third and fourth but more particular touching the history of Antichrist only yet much more clearer then all the other For it most plainely represents the rising of Antichrist from his first Parentage as it were together with his seat Kingdome vassalls successe and tragicall destruction Now however it be particular as is the fift notwithstanding it is not like that distinguished by two Acts onely but manifestly by foure In the first Act Antichrist is exhibited to the view of all men under the Image of a Whore riding on a Beast and the whole mystery thereof is opened Chapter 17. The second Act by a propheticall description represents the burning of Babylon or Rome together with the sorrow and mourning of Antichristians for the same Chap. 18. In the third Act the heavenly companies do after each other declare the just judgements of God and the mariage of the Lamb. Chap. 19. to verse 11. Lastly the fourth Act is a full manifestation of the Vision declaring the last battle of the beast and the kings of the earth in Harmageddon against Christ and the issue thereof the beast with all his assistants is throwne into the lake burning with fire and brimstone from the eleventh verse unto the end of the Chapter And thus much of the Preface CHAPTER XVII The Argument Parts and Analysis A whorish woman is shewed unto Iohn sitting on a Beast at which he wondring the mystery thereof is unfolded first who the beast is secondly who are the seven heads and ten hornes thereof And their unhappy fight against the Lambe who afterward fight more prosperously against the whore herself Lastly it is declared who the woman is The Parts of the Chapter are three I. THere is a generall Preface shewing the occasion and Argument of the whole Vision ver 1.2 II. The Vision
VI. excommunicated Ludovick IV. 130. The Colour of the Beast and the woman is one 411. Purple colour proper to the Romane court ibid. Communion of the Saints in heaven with us on earth 122. Comfort of the faithfull under Antichrist 121. Of the Saints under the Altar 106. Of the professours and Martyrs 355. Conquerers are such as keep faith and a good conscience 52. Consent of Interpreters about the last judgement 358. Condition of the Godly under Antichrist 134. 135. Constant profession of the truth the cause of Johns banishment 17. The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596. Conversion of the Iewes described 67 conversion of the adversaries is the worke of grace ibid. Conversion of many unto the faith 245. Conversion why commanded and attributed to us 82. Council of constance caused wickleffe to be digged out of his graue and burnt 241. Condemned Iohn Husse and Iâ—rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273. Corporal resurrections in scripture 518. Corrupters of the trueth shal be grievouslie punished 50. Court within to be cast forth 214. Coveteousnesse in bishops abominable the root of all evill 33. Crowne crowne of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crownes of gold why worne by the saints 90. Crown of life and righteousnesse ibid. Proposed unto all the faithfull 250. The crowne of Christ 108. Crowns of gold an ensigne of royall majesty 360. How far the crown may be taken from the elect and how it can not be taken 72. Cubit common and royall of what greatnesse 562. Cup of Gods wrath 352. Cyprians excellent simile declaring the word of God to be the onely rule of faith 57. D. THe Darkning of the sun 127. Death compared in scripture to sleep 56. Christs death a full satisfactorie price for sin 103. Death of the martyrs is Christ victorie 108. The first death why so called 519. 557. Death of the soule 519. The second death eternall 528. The dead shall all rise together 518. 519. To die in Christ 355. Dead faith uncapable to obtaine spirituall riches 77. Demonstration against Alcasars dream 481. The Description and nature of Locusts 175. Description of the new Ierusalem whither it agree to the church militant 549. The Desert or wildernesse is Rome and the Papacie 408. Description of the beast 290. denoteing the old Romane Empire 291. 292. Description of the heavenly Ierusalem 560. c. Description of the last Iudgement 488. Description of Gods maiesty and glory on the throne 87. Determination whither repugnant to the will 446. Dignitie proceeds not alwayes from vertue 59. Difficultie about the thousands years 506. Difference of a gemme and a pearl 566. Dionysius Alexandrinus refuted 18. Distribution of the second vision 84. The Dragon Beast and false Prophet authours of the Ambassage of the unclean spirits 394. Drying up of Euphrates 390. diverse opinions about it 391. Dutie of the Church and her officers to notorious sectaries 44. E. EArth Sea trees what they signifie 139. Earth swallowing down the flood of the Dragon 279. Earth-quakes proper and figurative 126. 127. A great earth-quake at the opening of the sixt seal 244. an earth-quake shaking the papacie after the councill of constance 245. Easterne people girded up their long garments in travelling 24. Eberhardus Salisburgensis invectives against the Pope 318. Effect of the word of God 207. Of the Gospel in the latter times 370. Egyptian Idolatry darkenesse and bondage 234. 235. The Elder comforting Iohn 99. The Emerauld a most pleasant gemme 87. 565. The End of Gods punishment 50. The Eight king not like unto the other 429. 430. Eniedinus the Samosatenian refuted 17. 21. 26 27. 28. 39. 50. 51. 437. 587. Who shall Enter into the Caelestial city 571. Ephesus the head citie of Ionia 21. Epiphanius refutes the Alogians 47. Epiphanius corrected touching Iohn 19. The Eternall Gospell cannot be suppressed 339. the Eternall Gospell of the Monster Cyrillus 340. Events contingent in themselves how changed 4. Event of the Gogish war 536 c. The Evils accompaning this life shall be no more in the life to come 553. Euphrates a great river 187. The Eyes of IEHOVAH signifie Angels 90. The eyes of the Lamb his all seeing providence â—00 Eye-salve what it is â—9â— Ezechiels Prophesie of the measuring of the Spirituall Temple 212. His and Iohns Prophesie of Gog and Magog 535. F. FAlse distinctions of worship 484. 485 The Fable of Enoch and Elias refuted 226. the Fable of Antichrists foure yeares reigne refuted 231. 240. Fable of Maries assumption 256. The False Prophet 394. He and the two horned Beasts are the same 495. Famine thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mysticall famine when proclaimed ibid. The Fathers why they termed not the Pope Antichrist 167. The Father how he judgeth no man 7. 8. The Feare and amazement of the Churches adversaries 244. The fearing of Antichrist hath troubled the whole world The First Vision not universall 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid. Free-will not simply denied but in respect of spirituall good 68. Diverse interpretations of the same 444. 445. Figs signifie carnall Bishops 129. Figure of he city just four-square 562. Finall punishment of the wicked 131. Fine linnen how clothing both for the Bride and the Whore 482. how it is righteousnesse ibid. Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signifie heroicall motions 24. Fire from heaven consuming Gog and Magog 539. First death 42. 519. Why so called ibid. First resurrection is not corporall but spirituall 518. It is opposed unto the first death 519. It s profitablenesse and necessitie 526. Objections about the same cleared 518. 520. First trumpet answereth to the first seale 158. What is meant by the hayle fire and blood that fell at the sounding thereof ibid. First viall chieflie poured out upon Germanie 380. Fight of the woman when it began and how long it dured 277. Floud of waters what it is 277. Foxe his opinion about it 278. Forme or shape of the beasts diverse and why 92. Forgetfullnesse and memory how said to be in God 460. Foundation of the Church how but one and twelve 561. 562. Fountaines what they denote in the Revelation 163. the fountaines of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480. The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolicall Church 92. Why they are full of eyes ibid. The Four and twenty Elders are the first Chore 89. The Four periods of the Church of the Gospel 365. The Four Angels
eyes Secondly spirituall when we behold the appearances of things either a wake or a sleepe yet understand them not thus did Phurao Nebuchadnezar and Peter The third they call intellectuall that is when the minde being illuminated by the holy Ghost understands the mysteries of those things which are presented Thus Ioseph understood the vision of Pharao and Daniel that of Nebuchadnezar this Iohn saw the visions of the revelation in the spirit that is the holy Ghost gave him to understand them Others expound these words in the spirit as opposite to the being present in the body not as if such which saw visions in the spirit did not still retain their real bodies but being ravished they seemed for the present to themselves as out of the body even as Paul in the 2 Corinth 12 3 caught up to the third heaven knew a man in Christ whither in the body or out of the body he knew not This kind of visions is one of the gifts of the new Testament which Christ ascending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28 Your young men shal see visions c. yet was this not given to all but a special grace and bestowed onely on such as the Lord pleased Neither was it perpetual but ceased with the gift of miracles after the doctrine of the Gospel was sufficiently propagated and confirmed in the world and hence we must beware of such who now a days boast of visions Isay 8 20. Luk. 16 29. Ioh. 5 39. as if they were inspired but they are deceivers to the law and testimonie For God hath tyed the church to the written word of the law and Gospel they have Moses and the Prophets let them hear them search the scriptures for though an angel from heaven preach any other Gospel let him be accursed On the Lords day He calleth the first day of the weeke on which Christ rose again the Lords day He saw the revelation on this day which Christians kept holy to God being by the authority of the Apostles set apart for Church meetings in stead of the Iewish sabbaths as we way gather from 1 Cor. 16.1 where the Apostle commandeth that on the first day of the weeke gathering be made in the Church for the brethren in Iudea So Acts 20.7 In one of the sabbaths that is the first day of the weeke the Christians are said to come together to break bread So then the observation of the Lords day is warranted by an Apostolicall tradition Hence Gagneus and Ribera infer that the Church besides yea and contrary to the scripture may impose some things to the observed as divine let no man thinck saith he that those things onely are to be observed which are contained in the scriptures but they do erre For first there is great difference betweene articles of faith and the Lord Mat. 15 9. Isay 29 13. day no man doubteth but the Church may lawfully appoint dayes and outward rites belonging to order and decencie so it be don◠without scandal opinion of worship and intruding upon the liberty and conscience But the question betwixt us and the papists is touching points of faith necessarie to salvation which they affirme that the Church or Bishops may ordaine without the authority of scripture the which thing wee denie For God is worshiped in vain by the commandements of men Besides the authority of the Apostles is one thing and the authority of Bishops and the Romish Church is another For they were not onely divinely inspired in their writings but also in whatsoever they instituted touching Church orders Wherefore they not onely appointed the Lords day to bee kept but also made it apart of scripture now as for other ministers they have not the same authority so that it cannot hence bee gathered that any thing should bee beleeved as necessarie to salvation besides what is contained in the holy scripture For though the Lords day is a matter not of faith but of fact yet the observation thereof is according to the word of God Here it may be demanded whether John saw the whole revelation upon one Lords day Indeed it may seem by the coherence of the matter so to be not withstanding I thinke that Christ did not at one time burden the minde of his servant with so many different and large visions neither is it probable because the like distinctions of time which other prophets had in their visions appears also to be in these visions of John as in Chap. 4. vers 1 2 is evident After this I looked c. and immediately I was in the spirit so that after he had seene the first vision he was come to himself ere he was again ravished saw other visions and in like-lihood this was upon another Lords day The like wee may gather from chapter 17.3 So he carried mee away in the spirit into the wildernesse and often it is said after these things But I doe not conceive all of them import a distance of time but the things which I specially minde are in Chap. 4.2 and 17.3 and 21.1 besides all things were not revealed to John in one place but some things he saw in Patmos some in the heavens some on the sea shore some things in the wildernesse But seeing we cannot certainly determine of the thing I will therefore leave it to the readers choise Heard behinde mee a great voice By this great voice Iohn whither sleeping or waking was stirred up to observe the visions least otherwise he should have neglected them as vain fansies The voice was great either in regard of the great mysterie of the visions or because it was the voice of the great God or lastly in regard of the lowdnesse and shrilnesse thereof As of a trumpet Whose sounde is high loud and heard a great way off signifying that those things which Iohn saw ought continually to sound in the eares and hearts of Gods people And hence the prophets were commanded to cry aloud not to spare but to lift up their voice like a trumpet that all might hear and have no pretence for their ignorance Alcasar untruely affirmes that this voice was altogether like unto the sound of a trumpet But the text saith it was the voice not of one founding but speaking Againe by this voice is signifyed how we should be stirred up to incounter with al our spiritual adversaries as souldiers by the found of the trumpet are imboldened to the battel In that hee heard the voice behinde him is signified that Iohn added nothing to these visions but that they were altogether divine for the things which are behind us we see not Or otherwise he heard a voice behind to denote how the things he heard were suddenly to come to passe even immediately upon Iohns departure 11. Saying I am Alpha Omega the first the last In this great voice are contained three things First the eternity of Christ is testified
king of locusts and impudently professing himself to bee Christs vicar Besides he hath not the key of hell absolutely but of the bottomlesse pit or of the sinke of hel and thence to raise the smoak of his pestilent lies deceit to the damnation of the inhabitants of the earth 2. And hee opened the bottomlesse pit Now John expoundeth the pestilent effects of this power The bottomlesse pit was shut up by the doctrine of the Prophets and Apostles who pluckt men out of the snares of Satan by leading them unto the living fountaines of Israel it was shut up I say almost untill these times For hetherto the faithfull teachers took heed that this pestilent smoake might not spread it self over their Churches But now Antichrist having gotten the key into his hand unlocked as it were the verie gate of hell which before was shut But what is this surely nothing else but the Popes universal power by which he laboured not to open unto men the kingdome of God but on the contrarie to unloose the verie barrs of hell that so the world might rush headlong into the same Now the Pope opened this bottomlesse pit when by his authority hee established his filthy errours superstitions idols c. and tooke out of the Church the certainty of faith perseverance tormenting infusing into the consciences of men feares doubtings c. This was the porch or entrie into hell he opened therefore the bottomlesse pit for the destruction of all men like as hunters open caves pits whereinto the unwarie deere might fall and be taken This was the first effect of the key And there arose a smoak out of the pit This second effect is an exhalation of a pestilent smoake which necessarily followes the former as when an house of office is uncovered there ariseth a filthy stinke And it is called a smoake because it ascendeth out of hell as smoake doth from fire Moreover it is not a thinne but a verie thick smoke as of a great furnace like to bakers brickmakers smiths or the like This smoake is nothing els but the blacke and smoaky divinity of the Pope His wicked decrees touching images and idol worship his taking upon him to purge sins by masses penance satisfactions pilgrimages almes purgatorie jubilees pardons c the primacle of his Romish chaire his power in heaven and hell to be short the whole volumes of their Canons Decretals together with the inextricable toyes of Scholastick divinity by all which the Pope hath in very deed brought a thick smoake upon the Christian world establishing a mingle mangle of Iudaisme Paganisme in stead of Christianity oppressing the truth of Christ with most grosse darknesse Now the doctrines of Antichrist are compared to smoake from the effects thereof For as the smoake obscures the ayre hurts the eyes causeth such a darknesse that things cannot bee seen as they are and he which walketh in it is in danger to be stiffled or to fall down headlong even so is it with Antichrists smoake therefore it followeth And the Sun and the aire was darkned The Revelation expounds it self The fourth trumpet sounding the third part of the Sun Moon and Stars was smitten But here the whole Sun is darkened and so consequently the aire which is enlightned by the same This signifies the same evil with the former but more grievous For before onely a third part but here a totall defect of the light appeareth Nothing is more sad to behold then totall eclipses as happened in Aegypt at Christs passion For all things then are in darkenesse the day beeing turned into the night Now as Christ is the Sun of righteousnesse so nothing can be signified by this total darknesse but that universall Apostasie from the faith which the Apostle foretold should come to passe under Antichrist Vntill the times of Gregorie the third part of the Sun was smitten that is much darkenesse was brought into the Church by Bishops hereticks hypocrites hermites and monkes as we have before shewed upon the going forth of the black and pale horse as also at the sounding of the the third and fourth trumpet But after Gregorie Boniface at length and his successours sitting on the chaire of VNIVERSAL pestilence a horrible night darkened Christ the Sun in the Church for all places were filled with most grosse darknesse of Popish decrees traditions superstitions ceremonies lies fraud and Sophistrie The summe of all is this The darkening of the Sun which the Apostaticall Star brought in by his hellish smoake of Popish divinity doth exactly answer to that obscurity which happened at the opening of the sixt seal For the Sun was made black like sackcloth of haire the Moon was turned into blood the Stars fell from heaven unto the earth c. by al which as we there shewed is mystically set forth that horrible night of blindnesse which Christ suffered during Antichrists reigne But thou wilt say how can this darkenesse bee applied unto the Papacy seeing they professe the name of Christ beleeve him to be the saviour receive the Apostolicall faith and to be short acknowledge the holy Scriptures of God unto this day Now here I desire the reader to consider what I have before answered unto this faire pretence And what the Apostle said unto the hypocritical teachers of his time who under a shew of preaching Christ brought into the Church Iewish ceremonies and a flagitious licentiousnesse of life they professe that they know God but in workes they denie him The which how fitlie it agreeth to Antichrist the fathers of old as Hilarie Austin and others have wel observed It is true indeed in word hee professeth Christ but in workes he denies him For had he come as an open enemie of Christ he could never have invaded the kingdome of the Church but his comming was as the Apostle hath foretold with all deceiveablenesse of unrighteousnesse Thus we see that Antichrist under the name of Christ should oppose Christ and labour to destroy the faith of Christ out of the harts of men The proprietie of Antichrists name saith HILARIE is to be contrarie to Christ the which is now effected under the opinion of fained pietie This is now preached under shew of preaching the Gospell And indeed Christ while hee seems to be preached is denyed So AVSTIN Hee also is to bee esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God that is making shew of beeing a Christian extolles himself above Christ whence it appeareth that these fathers were of opinion that Antichrist under the name of Christ the faith of Christ should deny both But how is this don by the Papists This hath fully been manifested long agoe They pray unto the images of Marie made of stone wood gold c. Holy Marie queene of heaven heare us save us O thou our onely hope c. In thee O Ladie I trust Into thy hands O Ladie I commend my spirit The
Lord said unto my Ladie sit thou at my right-hand c. And unto other images thus S. Peter S. Paul S. Nicolas S. Magdalene have mercie on us save us c. Is not this in workes to deny God and Christ the onely Saviour albeit in the words of the Creed they doe professe him They teach that the remission of sins righteousnesse and eternal life is to be sought for in the merits of humane workes as penance satisfactions Iubilees indulgences masses exorcismes processions pilgrimages purgatorie c. Is not this whatsoever they professe a denying of the blood and merit of Iesus Christ The Pope boasteth to be the Vicar of Christ the Head and Monarch of the Church on earth But Christ neyther appointed nor gave any such office unto the Church Read 1 Cor. 12.8 and Ephes 4.11 where the distinct orders and office which Christ gave unto the bodie are all reckoned up Now if any man takes upon him to bee a Kings Vicar without his appointment is not such a one the kings enemie Ioh. 19.12 as they said in the Gospell whosoever maketh himself a king speaketh against Caesar The Pope therefore arrogating to himself the title of Christs Vicar doth thereby plainely prove that he is Antichrist Christs adversarie The Pope will be adored as God In Donat. Constant dist 96. taking divine honour unto himself Steuchus saith Constantine adored the Pope as God Bloudus saith all the Princes of the earth adore and worship the Pope as the chiefe God Mantuan thus writeth concerning the pope Great Caesar with victorious kings Who golden crownes doe weare They doe adore his footsteps Who the double sword doth beare The Fathers of the Lateran Council gave this blasphemous applause to the Pope Thou art all things and above all things To thee is given all power in heaven and in earth And another Poet thus Oraculo vocis mundi moderaris habenas Et merito in terris diceris esse Deus By thy unerring word thou rulest over all And fitt it is a god on earth men should thee call The titles of some bookes lately dedicated unto the Pope are thus PAVLO V. VICE DEO To Paul the fift in place of God The letters of which title in Latine doe pecisely expresse the number of the BEASTS name 666. doth he not therefore deny God and shew himself to be the very Antichrist seeing he thus presumptuously takes a deity to himselfe Touching mariage meats fasting c. He binds where God unlooseth looseth where God binds Now is not this in pride to lift up himself both against and above the Lord He will not that the scriptures should bee beleeved no neither God himselfe otherwise then he approves off Enchi de script de authorit scriptu lib. 1. cap. 10. sect 3. The scripture is not authentick saith Eckius but by the authoritie of the Church And Stapleton neyther doe we beleeve God but for the Church How therefore can he himself eyther beleeve in or call on the name of God He hath made himself to bee the GREATEST high-priest of the Church whereas Christ is called the GREAT High-priest thereof Heb. 4. 12. By how much therefore greatest is more then great by so much the Pope hath lift himself up above Christ To be short he not onely weakens but labours wholy to take away all faith out of the harts of the Godly not onely in making the scriptures which is the rule of faith to depend on his will but also in denying and comdemning all certainty and confidence of grace mercie and salvation and on the contrarie he will have the conscience to be in perpetuall trouble fear and doubtings I forbear to speake more these things are sufficient to shew how in the Papacie the Sun was darkened by the smoake of hell And the aire by reason of the smoake of the pit The Sun being darkned the aire of necessitie must be so likewise What is meant by the darkening of the aire For the aire darke in it self is enlightned by the Sun Lyra well understands by the aire the Church because the Church receives her light from Christ as doth the aire from the Sun Now the Church vanished out of the sight of men when she lay hid and buried as it were under the smoke of this pit beeing changed into the chaire and kingdom of Antichrist At first the state of the Church was oeconomicall wherein Christ as the onely father of his houshold taking a far journy even to heaven appointed many servants over his familie the Church and howsoever he gave unto them diversitie of talents or gifts yet equall power in the dispensation thereof But Antichrist having possessed the chaire of VNIVERSAL pestilence altered this oeconomicall state into a Monarchie and was acknowledged in stead of Christ to be the priest and head of the Church But thou wilt say was Christ now without a Church had he quite forsaken and lost his spouse These indeed are the objections of the Romish Parasites but they are idle and frivolous For in the midst of the confusions of Antichrist Christ as we heard before preserved unto himself out of everie tribe and nation tongue 144000 sealed ones So that there was a Church even in the bowels of Popery although it were not in the least the Papall Hierarchie which caried the title thereof We may also interpret the aire to be the holy Scriptures or the ministry of the Church for as the aire instrumentally brings the light of the Sun unto us so by the holy Scriptures and the opening of them the light of the glorious Gospell of Christ doth brightly shine in our harts But now this aire was darkened viz. by a fatal eversion of the word and the whole ecclesiastical order But I rather approve the former sence For touching the ecclesiasticall order how it began the historie of the locusts will shew 3. And there came out of the smoake Locusts We have heard three effects of this Apostaticall Star viz. the opening of the bottomlesse pit the smoake of the pit the darkening of the sun and aire Now the fourth followes a monstrous brood of Locusts came out of the smoake of the pit Locusts are a small kinde of vermine having weak wings The description and nature of Locusts lifting up themselves by flight so little from the earth that they seem rather to leap then to fly In Africa Syria and the Indies they are bigger of bodie and stronger of wings they are verie hurtfull to the herbs fruites and trees upon which they feed and by touching infect them in sommer time they leap make a creaking with their wings Among the ten plagues of Egypt the Locusts were the eight beeing brought by an East-winde over the whole land Exod. 10.13 Ioel. 1.6 In Ioel also the Lord threatneth the Israelites with Locusts having teeth like Lions alluding allegorically unto the Babylonians Here also the whole description argues The Locusts
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
Earthquake Chap. 6.14 the mountaines and Islands too are said to be removed out of their places in an allegoricall sense but not to have fled and vanished away as in this place Now after what manner Antichrist removeth the Mountaines and Islands both civilly and ecclesiastically we have there declared 21. And there fell great haile of a talent waight The fourth kind of signes are on men haile of a talent weight falling on the heads of the ungodly In men It is an allusion unto the seventh plague of Egypt where haile mingled with fire very grievous such as there was none like it in all the land of Egypt since it became a Nation Ex. 9 24. smote all that was in the field both man and beast and broke every herbe and tree of the field We read also of another grieyous kind of haile when great stones from Heaven fell on the Canaanites and slew more of them then did the sword of the Israelites Ioshua 10.11 But the foresaid was nothing in respect of this which shall be of a talent waight that is he will cast downe haile like to huge Bullets of an hundred pound such as a strong man is hardly able to move much lesse escape without being hurt or killed if they fall on his head Thus I rather take the talent for our hundred pound weight then for the money talent of 60. or 80. Minas as Luther hath rendred it the Greekes indeed call any thing that is great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentary This haile fell on men yet not on all men but onely upon blasphemers as the effect sheweth for their punishments are here alone described whereas the godly shall be as free from this haile as were the Israelites of old so that it notes the dreadfull destruction of the ungodly which shall be as terrible as if haile of an hundred pound weight fell on them and crushed them to pieces And who knows but that this very thing shall be litterally accomplished for touching the signes of the last day nothing must be thought incredible And men blasphemed God A horrible effect of the plague The wicked being crushed by the haile after the example of the Aegyptians and Canarnites will cry as before to the Mountains fall us and to the hills cover us c. wishing that they might perish and bee consumed by the same but they shall onely be smitten therewith their plague not being ended in one day but shall bee tormented for ever and ever as we heard before in Chap. 14.11 Therefore being turned into furious rage they shall blaspheme and accuse the LORD as it were of cruelty as having lost all hope of being ever freed from the torment of the haile Therefore hee saith They blasphemed God because of the plague of the haile for the plague thereof was very great The which is a briefe description of the eternall torments of the Reprobates who will never repent of their wickednesse Because of these blasphemies Brightman supposeth that the end is not here spoken of for then saith he the wicked shall themselves subscribe to the sentence of the Law and say Amen unto the same But wee are to minde that howsoever they shall inwardly indeed subscribe as being convinced in their consciences that they suffer justly yet outwardly with their tongues they will never cease to poure out blasphemies against Gods administrations for if they feared not to breake forth this way against him while they lay under temporall plagues what wonder is it then if they doe the like or more when they shall bee tormented with the last plugue of the haile that is in hell for ever Thus we see that the fife Vision endeth with the end of the world The PREFACE to the Sixt VISION Touching the Iudgement of the great Whore contained in CHAP. XVII XVIII XIX THe sixt Vision comprehended in Chap 17.18.19 is a supply and gives light to the foregoing Visions especially to the third fourth and fift as far as concernes the two latter Acts which treated of Antichrist of these I say it is as it were a plaine Commentary so that wee may no longer doubt but Rome is certainly the seat of Antichrist and that the Pope of Rome is the very Antichrist figured out and revealed in this prophesie In the third and fourth Vision Iohn saw a monstruous beast rising out of the bottomlesse pit and the Sea Chap 11 7 Chap 13 1 having seven heads and ten hornes which killed the two witnesses made war with the Saints c. now there it was somewhat obscure what should be signified by this monster But here the whole mystery of the beast is explained viz. who he is who his heads are his horns In the fourth Vision also he saw a woman ready to be delivered Chap 12 8 9 10.11 12 16 whom the Dragon immediately persecuted and caused to flie into the wildernesse out of the sight of men here now he rehearseth how in stead of the woman formerly hanished he saw another viz. a whorish woman clothed in scarlet and sitting on a beast and that this woman is the great citie on seven hills the Queen of cities and Empresse of the world that is Rome In the said Visions chap 11 7 chap 14 8 he made mention of the great city Babylon whose destruction was proclaimed by the second Angell here he prophetically fores heweth that that great Babylon is Rome and that it shall at last be burnt with fire even by the hornes themselves of the beast that is by such Kings who before gave their authority unto her In the fift Vision he saw the great citie divided into three parts chap 16 19 cap 18 29 and overthrown by a great earthquake Here by a propheticall demonstration he more plainly describeth the fatall ruine thereof In the foresaid Vision the sixt viall being poured out he saw the kings of the earth and of the whole world gathered together by three unclean spirits chap 16 14 chap 19.11 to war against God Almighty in defence of the Beasts kingdom Here excellently he describeth the batell it self and the dreadfull issue thereof the victory of Christ and the casting of the beast and all his confederates into the Lake of fire By all which it is manifest in the first place that this vision as I said doth give a most clear light to the things before yea to the whole Revelation Secondly that the scope and use indeed of this vision in generall is to terrifie the adversaries that they might not be lifted up The use of this Vision because of their prosperity and presume against the church in hope allwayes to escape unpunished as also to comfort the godly least being offended with the present outward lustre and power of Antichrist and overcome by their manifold calamities they should faint under the same but in hope of a happy issue persevere constantly under the crosse fighting the good fight of Faith against the heast
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth in this Prophesie rather signifie continuation of time then the encrease of a thing as in ver 3. There shal be no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curse or henceforward and Chap. 10.6 The Angel sweareth that there shal be no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and Chap. 3.12 He shall goe no more out where RIBERA himselfe noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more doth onely with the negative respect the future not the time past Thirdly though we should wholly grant it to be understood of the encrease of justification neverthelesse it would not make for their second meritorious justification through workes For it will not follow Let him bee justifyed yet more Rom. 8.1 Therefore through workes meritoriously for he may also be more and more justified by Faith through the grace of God For although we that are justified by faith have the forgivenesse of all our sinnes Lam 3.23 and so are perfectly justified by Faith before God so as there is no condemnation to them that are in Christ Iesus yet this Iustification may be said to admit encrease two manner of wayes FIRST in respect of Continuation For seeing we sinne daily wee have need continually of pardon and so Iustification which consists in the remission of sins is daily continued unto the Faithfull being as it were renewed and augmented for the mercies of Iehovah are new every morning therefore Gods children doe daily pray forgive us our sinnes that is quit us and justifie us from our sinnes How farre justification of Faith doth admit encrease Some therefore of our Writers say well that justification is effected in an instant because it comes not by a successive motion as Sanctification but it is to bee understood of an instant flowing or daily renewed through the mercy of God Secondly in respect of our sense for we have indeed Iustification with God by Faith but wee feele it in our hearts through the effects viz. Peace of Conscience Newnesse of Life and desire of New obedience By how much therefore thâ—se do encrease in us by so much also the feeling of our Iustification hath its greater encrease LASTLY this place cannot be understood of actuall Iustification by works for such a Iustification through workes is Sanctification it selfe as the Papists confesse Now of Sanctification it distinctly here followeth And hee that is holy let him be sanctifyed still Wherefore they either accuse John of vaine Tautologiâ— by repeating the same thing twice ore else they must confesse that Iustification here is no actuall Iustification so to speake or Sanctification 12. Behold I come quickly and my reward is with me These are the words of our Lord Iesus unto the midst of the twentieth verse BEZA supposeth that these two verses are transplaced and should come after ver 16. But we shewed in the Analysis that after the manner of Dramaticall Representiations three persons the Angell John and the Lord Iesus speaâ— by course so that an exact coherence is not to be required but the alteration or variation observed Once already the Lord Iesus had promised his sudden comming ver 7. Behold I come quickly to confirme the words of the Angell which must shortly bee done Here again he promiseth the same to confirme the next words of the Angell He that is unjust let him bee unjust still c. And the sense is the Prophesie is not to be sealed neither in respect of the wicked nor of the godly because the former shall goe forward to hurt and to be filthy to their harme the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good For behold I come quickly and my reward is with me to give to every one c. The reason is taken from the righteous judgement neer at hand in which every one shall receive of him his reward The righteous and holy keeping the Commandements of this Prophesie blessednesse in the New Ierusalem The unjust and filthy dogs sorcerers fornicatours murderers liars c. torments in the lake of fire and brimstone This is the coherence and sense of the foure following verses My reward Not passively which should be given unto me but actively which I will give as appeares by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for that I may give With mee That is in my power and right for the Father hath given to the Sonne all judgement Ioh. 17.2 that is power to judge all men That his judgement shall be righteous he sheweth in that he will reward every one both the unjust and impure as also the righteous and holy as their worke shall be In other places it is said he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be The reward of good workes shall be good of evill evill because in order of justice good things appertaine to the good to evill men evill things Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According and As do not signifie the meritorious cause of reward but the rule of righteous judgement For although evill workes shall truely be the meritorious cause of damnation yet the Scripture saith no where except perhaps in some particular that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their workes Rom. 6.23 Eph. 2.8 but alwayes circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes least on the contrary good workes should bee thought the meritorious cause of Salvation The gift of God is eternall life By grace wee are saved through Faith not of our selves it is the gift of God not of workes least any man should boast Wherefore the reward of evill workes shall properly be called reward that is a due damnation de jure But the reward of good workes shal not bee called a reward properly Reward due not due that is not due of right but blessednesse gratis Now wherefore the Lord will rather judge men according to their workes then faith XLVI Argument of Christs deity hath been declared above Chap. 20.13 Futhermore this place doth also most clearly prove the eternal deity of Christ who attributes here unto himselfe that which Isaias ascribeth unto Iehovah Behold the Lord Iehovah will come with a strong hand and his arme shall rule for him Ch. 40.10 his reward is with him and his worke before him And Chap. 62.11 Say yee to the daughter of Sion behold thy salvation commeth behold his reward is with him Psal 9.9 and his worke before him It is proper to Iehovah to judge the world in righteousnesse and the people in uprightnesse For none but God can render to the Righteous life and eternall blessednesse none but God can inflict eternall punishment on the ungodly But the Lord Iesus will doe both for he shall render both to the one and to the other a just reward sutable to their workes
by this place or any other This we must leave to God and to time The same was said before in the last Act of the Fift Vision Rev. 16.20 Rev. 6.14 Every Iland fled and the Mountaines were not found Also in the last Act of the Second Vision And the Heaven departed as a Scrowle rolled together and every Mountaine and Iland were mooved out of their places Which place notwithstanding we interpreted somewhat otherwise because of the circumstances But I see not by what shew of reason this change of Heaven and Earth here can be darkened by an Allegory Now it shall not be till towards the last Iudgement and therefore it remains firme that the same is here described The dead corporally are here understood 12. And I saw the dead small and great He had seen the Iudge girded about with Iudgement Now he seeth the guilty standing before the Iudgement Seat whom hee describeth First from their former state by calling them The dead after the common Law of nature but then raised from death to life by the power of God he speaks not of men dead in sins as in ver 5. but of such as dyed corporally and now were raised up to Iudgement But shall not the living also then be judged Yea verily 2. Cor. 5.10 Rom. 14.9 10. for we must all appeare before the Iudgement Seat of Christ That he may be Iudge of the quicke and the dead and be Lord both of the dead and the living By the dead therefore are understood the living also by an Argument from the lesser If the dead shall appeare before the Iudgement Seat how much more the living But the dead alone are named either because the number of the dead from Adam till the last day 1 Cor. 15.52 shall be far greater then such as live on Earth when that day commeth Or because those that remain living shal be accounted as dead because they shall be changed in the twinkling of an eye Secondly he describes them from their age and condition for the words may be understood of both Great and Small That is as well the powerfull Tyrants of the world Emperours Kings Princes and Great men as Subjects and men of low condition Or properly Great in Age and stature that is growne men and women Small also that is dying in their child-hood by this partition he sheweth that all and every one without any exception are to be judged for the Iudgement shall be universall no man shall bee so Great as to escape the same none so small as to be excluded 2 Cor. 5.10 but every one shall have right without respect of persons as the Apostle witnesseth We must all appeare before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Lumb lib. dist 44. SCHOOL-MEN suppose that in the Resurrection all shal be as if they were about 33. yeers old which was Christs age but we leave it as uncertain What they speake of the stature that every one shall receive his owne measure of body is more agreeable to this place Thirdly he describes them from their future state Standing in the sight of God or before God to wit to bee judged as guiltie To stand before God signifies sometimes in this Booke as above the Heavenly Ministery of the Saints and Angels Here it signifies to be brought to Iudgement as appeares by what followeth By the dead standing he meaneth them that were raised from death to life XLI Argument of Christs deitie Before God The Iudge hee absolutely calleth God but CHRIST is the Iudge Therefore Christ is God absolutely And the Bookes were opened The judiciall processe is noted by imitation of humane Courts in which the whole processe is wont to be drawn into Protocols from whence the Iudge at length determineth and pronounceth sentence according to the Acts and Proofes not that it shall bee so really for God from whose eyes nothing is hid will not make use of long examination but the equity of the Iudge is noted by a Metaphor taken from humane Courts where the Iudge pronounceth sentence according to the written Law and the Acts and Proofes agreeing thereunto It is an Allusion unto the words of Daniel speaking thus of this IVDGEMENT Dan. 7.10 The Iudgement was set and the Bookes were opened Origene understands it of the books of conscience Comm. ad Rom. 14. which now are hid not to God but to men For the hidden things of the heart are not now known But then they shall be Opened that is manifested to the consciences of all and every one so as there shall be no place left of excuse or withdrawing Thus no man shall be injured because every one shall either be accused or discharged by his own conscience Augustine takes it a little otherwise Lib. 20. de C. D. c. 14 of the bookes of the Old and New Testament in which God hath prescribed unto all what is to bee done or Omitted in this life which shall then be opened because according to them the Iudge will pronounce sentence Rom. 2.16 When God shall judge the secrets of men Marke 16.16 Io. 12.48 Lib. 20. de C. D. c. 14 by Iesus Christ according to my Gospel He that beleeveth and is baptised shall be saved but he that beleeveth not shall be damned The word that I have spoken the same shall judge him in the last day And another Booke was opened This Austine understands of every mans Booke of Life what he hath done or not done according to those former Books But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every one is not in the Text but simply which is the Booke of Life to wit in which God hath written from all eternitie the names of them that shall be saved through Christ of which often mention is made in this Revelation Chap. 3.5 13.8 17.8 c. Not that God hath neede of a Booke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by humane affection is noted the certainty of Praedestination viz. that God knowes all and every of the Elect even as men know a thing which for memory sake they set downe in writing This Booke therefore shall also be opened because then it shall appear who were Elect who Reprobates who truely beleeved in Christ who not who truely worshipped God Mat. 25.32 who were hypocrites for then Christ will sever the sheep from the goats who in this life were mixt one amongst another And the dead were judged This shall be the denouncing of the sentence the equity whereof is commended by a two-fold reason both because every one shall be judged out of the things written in the Bookes As also because he shall receive according to his workes For what concernes the Bookes whither we take them for the scriptures which are now the rules of our Faith and actions Or the inward working
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is