not corporall Therefore it is spirituall The assumption is proved If this Resurrection should be corporall then it could not be called the First because many Corporall Resurrections are spoken of in Scripture before I. The Resurrection of the Son of the Widow of Sarepta corporally raised up by Elias 1. King 17.22 which is the first resurrection mentioned in Scripture II. The Resurrection of the son of the Shunammite raised up by Elisha 2. King 4.35 III. The Resurrection of one put into the grave by touching the bones of Elisha 2. King 13.21 IIII. The Resurrection of a Widows son raised by Christ Luk. 7.15 V. Of the daughter of Jairus Luk. 8.55 VI. Of Lazarus Iohn 11.44 VII The Resurrection of many of those Saints who came forth out of the Sepulchre when Christ suffered on the Crosse Mat. 27.52 VIII The Resurrection of Tabitha raised by Peter Act. 9.41 IX The Resurrection of Eutychus brought from death to life by Paul Act. 20.10 c. And therfore if the Resurrection here spoken of were corporall it should not be called the first but at least the tenth Neither helps it to object that the foresaid Resurrections were onely of a few but that this shall be of very many for the Question is not touching the number of them that are to be raised up but of the Qualitie and Order of the Resurrection and it followeth seeing that is not the first of the same Genus which hath many other before it either that this cannot be called the First Resurrection before which there were many other or else that it is not of the same kind with the other Resurrections that is it is not corporall Secondly This Resurrection being taken corporally and properly must be understood either of the Soules of the Martyrs or of the rest of the dead or of none Of the soules of the Martyrs it cannot be understood both because it is not said of them that they were raised or lived againe But that they sate on thrones lived and reigned with Christ as before was shewed As also because properly a corporall Resurrection is not agreeable to Soules seeing Soules properly die not as not being bodies neither of the nature thereof nor can it be understood of the rest of the dead because of these it is expresly said that they lived not againe Therefore this first corporall Resurrection cannot be true of any at all Thirdly The whole Scripture testifies that ALL I say ALL the dead shall in one Resurrection at the last day be raised by the Trumpet and Voyce of the Archangell some indeed unto eternall Life others unto eternall shame Iohn 5.28 The houre commeth in which ALL that are in the Graves shall hear his voyce and shall come forth they that have done good unto the Resurrection of Life and they that have done evill unto the Resurrection of damnation Iohn 11.24 I know that my brother shall rise againe in the Resurrection at the last day Iohn 6.48 This is the will of him that sent mee that every one that seeth the Sonne and beleeveth in him should have Eternall Life And I will raise him up at the last day From this universall the Martyrs cannot be excepted because they beleeved on the Sonne of God 1. Cor. 15.52 We shall all be changed in a moment in the twinkling of an eye at the last Trumpe for the Trumpet shall sound and the dead shall bee raised 1. Thess 4.16 At the comming of the Lord they that dyed in Christ shall rise first Therefore the Martyrs also who dyed in Christ shall rise at the comming of the Lord. Iohn also toward the end of this very Chapter describeth the Second Resurrection which shall bee at the last day so universall as that all the Elements shall give up their dead a great part whereof shall bee Martyrs being destroyed by Fire and Water By all which I suppose that no Godly man can or ought to gather any other thing then that all the dead shall be raised together in one Resurrection at the last day but that many millions of Saints should be raised before the last day cannot without errour be beleeved Fourthly the Apostle Paul most exactly describing the whole History and what we ought to beleeve of the Resurrection opens indeed a Mysterie unto us 1. Cor. 15.51 viz. That all shall not die but in a moment in the twinkling of an eye all shal be changed Yet not a word touching the mysterie of the Millinarie Resurrection of the Martyrs before others If thou say that it was not revealed unto him Consider that the Apostle was caught up into the third heaven 2. Cor. 12.4 and heard unspeakable words that is all kind of mysteries especially such as were to bee revealed unto the Church And therefore undoubtedly hee should have heard that also for to reveale the same unto us and would have revealed it if it were true Fiftly from the nature of Opposites So as is the first death so on the contrary is the first Resurrection to be understood For I suppose none will deny but that these two are privatively opposites as being contrary-wise affected about the same subject But the first death was not of the body or corporall The first death what it is but the death of the Soule or Spirituall through fin by which man was first separated from God made mortall and deprived of Life Eternall For by this death Adam was dead in Soule although in the body he lived nine hundred yeeres after But the death of the Soule drew with it corporall death as it were by a necessary consequence and so perpetually drawes the same with it on all the Posterity of Adam by the threatning of God Thou shalt die the death Of this first Spirituall death the Apostle speaketh Through sinne death entred into the world Rom. 5.12 and so death passed upon all men for all have sinned including indeed the Sequell of a corporall death but especially shewing the deliverance from spirituall death through the death and life of Christ Of this death also Austine The soules also saith he have their death in impietie and sinnes according to which death they are dead of whom the Lord saith Let the dead bury their dead and according to this first Death wee are all dead in sinnes no man excepted because it is said of all men when ye were dead in sinnes c. Seeing therefore the First Death was a Spirituall destruction and alienation of the Soule from God and eternall Life through sinne certainely the first Resurrection being an opposite medicine to the first death must bee a Spirituall conversion and restoring of the Soule from sin to God Sixtly If the First Resurrection were corporall and properly belonging to the Martyrs then onely the Martyrs should bee blessed but all others that rise at the last Day should be excluded from happinesse But this is very absurd And therefore the other also The reason of the consequence is because in
death He addes three causes or parts of their blessednesse that have part in the first Resurrection 1. Because the second death hath no power on them 2. Because they shall be Priests of God and Christ 3. Because they shall reigne with Christ a thousand yeers These are either the effects or consequents of the first Resurrection and as it were the priviledges of the regenerate first indeed they are to be referred to the Martyrs but secondly also unto all others that are partakers of the first Resurrection or spirituall living againe For least we should say shall the Martyrs alone live and reigne with Christ in blessednesse he extends the blessed life the Priesthood and Kingdome of Christ unto us also pronouncing us blessed and that indeed by a three-fold name not the Martyrs I say alone but whosoever have part in the first Resurrection that by so many spurs as it were he might stirre up all men unto the desire and studie of the First Resurrection Therefore the first blessednesse of them that live againe shall be an immunitie or security from the second death for they that have part in the First Resurrection on such the second death hath no power that is they can never perish For the second death is the casting of the wicked both in soule and body into hell fire which shall be at the last day as appeares ver 14. Of which our Saviour in the the Gospell Mat. 10.28 Feare him that can destroy both soule and body in hell This otherwhere is called Eternall death because it shall be an eternall losse of life eternall and an everlasting torment in everlasting fire Here it is called the Second to difference it from the First because as the second doth next and certainly follow the first so the second death shall follow the first in order and certainly unlesse the First Resurrection come in between and that deliverance from the First death be obtained by Christ Now before we shewed that the first death is a spirituall perdition of the Soule in sinne drawing with it temporall death as its necessary sequell Rom. 5.12 This death entred into the world through sin and passed upon all men for that all have sinned Therefore it hath power over all men and it is universall yet mutable through the First Resurrection that is true repentance and faith in Christ But the second death shall not have power over all but them only whom it findes lying in the First death for these shall be throwne head-long from death into death or rather the Second death shall be unto them an everlasting continuation of the First death and a horrible increasing in eternall fire But such as through faith and true repentance have risen with Christ from the First death on them the second death shall have no power because according to promise of the Gospell Ioh. 3.36 Ioh. 5.24 they that beleeve on the Sonne of God do not come into condemnation but are passed from death to life Therefore the second death shall not be universall because the First resurrection shall make the particularitie yet it shall be immutable for ever because there can be no redemption from hell but the smoake of their torment shall ascend up for ever and ever Psal 49.8 Rev. 14.11 Cont Demetr For after the departure out of this life there shall be no more place of repentance no effect of satisfaction Here life is either lost or kept saith Cyprian These things ought to awaken and raise up such as lie in the death of sinne And on the contrarie to confirme the assurance of their salvation that are risen with Christ For if the second death hath no power over them that have part in the First resurrection then certainly they need not fear condemnation but may and ought to be certainlie perswaded of their salvation But some may say It is uncertaine who truely have and alwayes unto the end shall have part in the First Resurrection Answ If it be uncertain to thee who hast not tasted hony whether it be sweet or not it is not therefore uncertaine to them who have tasted the same So likewise If the First Resurrection be uncertaine to them which neither have nor know the same it is not therefore uncertaine to them which have it and feele it in their hearts for some apprehend not faith in their hearts Lib. 13. de Trin. C. 2. but others do which have the same saith Austin And how should such be uncertaine of their new birth who dayly endeavour and desire to die unto sin and to live unto Christ They certainely who run on in all wickednesse and as Peter saith walke in laciviousnesse lusts excesse of wine revellings banquettings and abominable Idolatry know that they doe such things yet out of an evill conscience commit the same with great delight And therefore why should not such who by an earnest desire of minde resist the concupiscence of the flesh and labour by good workes to make their election sure know feele and be perswaded the Holy Ghost witnessing the same to their Spirits that they are children of God and have part in the first Resurrection Furthermore they which now have part in the First Resurrection shall allwayes have part of the same unto the end because To him that hath shall bee given Luke 8.18 Otherwise Iohn should have done ill in saying that they are blessed who have part in the first Resurrection which to thinke were blasphemy from the part therefore of the new birth which we have in this life we may and ought certainly to beleeve we shall have part in the life to come that is be eternally blessed Here again by this first priviledge of them that rise againe is ouerthrowne the Chiliasts opinion touching the first Corporall Resurrection as before wee touched For if it should be Corporall and proper to the Martyrs it would follow that the Martyrs alone should bee free from the second death and that all the rest in the Second Resurrection should remaine subject to the same for as much as by this priviledge they alone are exempted from the power of the Second death who have part in the First Resurrection But this is wholly contrary to Faith and Charity But shall be Priests of God and of Christ The second part of blessednesse and the second priviledge of the regenerate is that they shal be Priests of God and Christ XLI Argument of Christs deity Beza in the DATIVE To God and to Christ as it is Chap. 1.6 5.10 in the same sense He distinguisheth God and Christ not to seperate Christ from God or to deny that he is God but because Christ the Mediatour hath made us Priests to God the father Chap. 16. 5.10 Yea hereby he plainely affirmeth Christ to be God in that hee saith wee shall bee Priests both to God and to Christ Now we shall be Priests to none but to God But what manner of Priests Of this
persecutions yet the Gospell was spread with happie successe far and neere But I rather extend it to the whole time in which Christ by the successors of the Apostles namelie many syncere Bishops and faithfull teachers victoriously set up his kingdome throughout the whole Romane Empire not withstanding the tyrannie of persecutors the wickednesse of hereticks and Apostates untill by little and little the Church decayed in this her puritie And this I take containes the space of almost six hundred years The white horse therefore first comming out of the seales is the primitive Church white and bright in puritie of doctrine and discipline The Apostles were like horses running strongly and with great speed propagating the faith of Christ in the whole earth as their Acts and Epistles testifie after them God raised up Apostolicall men Bishops teachers and Fathers both Greek Latine who firmlie maintained propagated the purity of doctrine delivered unto them against tyrants apostates and hypocrites untill the time of Gregorie the first although even before his dayes the whitenesse of this horse was somwhat changed black spots began to appeare that is corruptions in doctrine discipline and worship The which Egesippus in Eusebius complaines of in these words Lib 3. hist cap. 32. that soon after the death of the Apostles and them which had received the word at their mouth the Church remained not long a pure and unspotted virgine notwitstanding the godly held the foundation of faith and salvation entire viz. Christ the head And he which sate on him This rider is Christ He that sate on the white horse is Christ Act. 9.15 see Chap. 19.11 This rider was caried to and fro in the ministerie of the Apostles and other faithfull pastors and teachers who suffered for the truth this metaphor Christ himselfe useth to Ananias concerning Paul he is a chosen vessell unto me to beare my name before the Gentiles and kings and the children of Israel On these Christ rode gloriously entring through their sincere preaching into the verie hart of the faithfull propagating and defending his owne kingdome according to that of the Psalmist And in thy comely honour prosper Psal 45.4 ride on word of truth and of meeknes of justice And he had a bow Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bow arrowes and somtimes a quiver The word of God is Christ bow The Law and Gospell is Christ bow from whence he sends forth arrowes that is the efficacie of his spirit wounding the harts and minds of the Elect that he may heale and restore them to life but to terrifie and kill the wicked as it is in the same Psalm thy arrowes are sharp peoples shall fall under thee in the hart of the kings enemies And a crowne was given unto him to wit Christs crowne a regal crowne For he is a king crowned with glorie and honour at the right hand of God in the heavens or rather a crowne of triumph because it followeth And he went forth conquering and to conquer The doubling of the words notes his present and future victorie His victory By his death he overcame sin and by his resurrection death hell and satan yea the world also according as he saith in the Gospel be of good cheere Ioh. 16.33 I have overcome the world This is the first victorie with which he went forth conquering It is true indeed he was crucified as he was meere man but he lived againe and overcame by the power of his Godhead Now he went forth to overcome the world and the tyrants thereof diverse wayes His second victorie was in converting the gentiles by the preaching of the Apostles for in that he drew all nations and brought them unto the faith of the Gospel he conquered the world And tyrants in his Apostles confessours martyrs convincing them by the power of the truth For the death of the martyrs is Christs victory seeing in their blood the truth was sealed and the Church propagated The destruction of tyrants was Christs victorie As Julian the apostate blaspheming in his extreme madnesse confessed Thou hast overcome O Galilean Christ overcame when Nero Domitian Diocletian Trajan Maximinus Lycinius Valens and others who had put to death many thousands of Christians thinking thereby to take away the name of Christ were destroyed and brought to miserable perdition while Christ raigned and his Church increased Christ went forth as a conquerour when by the preaching of the Gospel the Idol gods of the gentiles were rejected their worship and temples abolished and overthrowen all men beeing drawen after Christ He overcame when the swarmes of hereticks as Valentinus Basilides Praxeas Manes Martion Photinus Samosatenus and other most bitter enemies of Christ were beaten downe overcome and destroyed by the sword of the spirit To be short Christ overcame when all the East and Westerne Churches were in danger to perish and come to nothing by the pestilent doctrine of Arius two sound ministers beeing then hardlie found in the whole Christian world no not in Rome except Paulinus Hilarius and Athanasius And indeed he that would understand the victories of Christ here intimated must have as in a table before his eyes the histories of the Apostles and the Churches after them written by Irenaeus Clemens Tertullian Eusebius Hierom Theodoret Socrates Sozomenus Evagrius Nicephorus and others for no better commentarie then their histories can be given upon the opening of the first seale And herein I thinke not to passe this by in silence we are more happie then Iohn himself for those events which he saw a far of in types we now by the helpe of former histories and our own experience doe clearely see them written out livelie expressed before our eyes And thus much concerning the first seale Now here perhaps a question will be moved seeing Christ is the Lamb opening the booke how also he can be sayd to goe forth out of the seale For the answere hereof we are to minde what I have already spoken viz. that oftentimes one and the same thing is represented in differing types in a diverse respect Now as Christ sits reignes gloriously with the Father and holy Spirit as God so he is the Lion of the tribe of Iudah beeing the offpring of Iudah according to the flesh He is the immaculate Lamb as he is man and as he was slaine and put to death for us He stands in the midst of the Throne as he is the mediatour he opens the booke and the seales as he is the chiefe Prophet and teacher of the Church the revealer and author of all heavenlie doctrine And to be short he also sits on the white horse as king and conquerour propagating his kingdome by the preaching of his word through the whole earth by which also he reigneth even unto this day in the midst of his enemies Psa 110.2 The opening of the second seale The red horse and his rider having a
of Christ should be so corrupted through the ambition Luxurie coveteousnes negligence slothfulnes of Bishops the antiēt faith so adulterated by hereticks as that nothing almost should remaine pure sound We know by wheat the elect are signifyed and by tares the reprobate as in Mat. 13.30 Wherfore by wheat in this place I understand either sincere teachers which should be rare precious or els the sound and orthodoxe doctrine concerning God Christ our saviour of which there should be as it were a famine in the earth Neverthelesse with this wheat God would feed his elect however it should be obtained by great difficulty labour yea barly bread should be very scarse that is the comforts of the Gospel not so fullie enjoyed as formerly Such is the darknes the effects thereof when the Church is burdened with the traditions of men This famine of true doctrine was verie great in the dayes of Constans and some Arian Emperours after him The time of the famine here spoken of when the pernicious and pestilent doctrine of Arius was received by all the East and Westerne Churches For after the Emperour Constans by sundrie councils and other meanes had endeavoured to establish Arianisme at last calling together all the Bishops both Arians and others namelie the Westerne unto Arminensis a city in Italie the Easterne unto Seleucia a citie in Isauria he would not admit them to depart till all had consented unto the prescript forme of the Arian heresie whereupon it happened that they being there retained seven whole months and wearied with delay some beeing overcome by intreaty others with threatnings at last they all yea Hosius also subscribed unto it and condemned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essence and coessential Hilarius banished out of France onely excepted who as a graine of wheat returning into France restored the puritie of the faith and brought most of the Bishops of Italie unto the right way of Christ as Sulpitius Severus recordeth speaking thus in the conclusion of his booke of this synod which consisted of 400 Bishops the councill held at Arminensis was dismissed whose beginning was good but in the end wickedlie concluded And see thou hurt not the oyle and wine Junius will have the words wine and oyle to cohere with the fore going sentence as if it ought thus to be read three measures of barlie for a peny and oyle and wine where he puts a colon or two points and he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt not unjustly that is verie little wine and oyle shall be given for a denarius or ten pence thou shalt not deale unjustlie understand while thou metest out but a little for a great price But in this he seems to be to courious neyther can the former colon cohere with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a denarie or ten penie worth But hurt not the wine and oyle to wit the orthodoxe faith but some shall maintaine the same and the whole not be obscured by hereticall blacknesse And such were Athanasius and Hilarius in the time of the Arian heresie whom we before mentioned they are called wine and oyle from the effect because as wine cherisheth and oyle purifies so sound doctrine doth glad and cleanse the consciences This therefore is added as a word of comfort least the faithfull seeing heresies to get the upper hand should be discouraged For God will allwayes preserve some teachers of his truth that the elect may not be hurt by hereticks Ribera interprets this of their seven sacraments hence he promiseth the pope a great victorie against the Lutherans But as yet these things appertaine not to the times of Antichrist and vainly he seeks for a garland and comfort in the idle fictions of his own braine Alcasar comes nearer to the marke applying the oyle to the light and true knowledge of happinesse the wine to spirituall joy which the heavenlie voyce promiseth the elect not to be deprived of The opening of the fourth seale The pale horse and death sitting on him with hell following and killing the fourth part of the earth 7 And when he had opened the fourth seale I heard the voyce of the fourth beast say Come and see 8 And I looked and behold a pale horse his name that sate on him was death hell followed with him power was given unto them over the fourth part of the earth to kill with sword with hunger and with death and with the beasts of the earth THE COMMENTARIE 7. ANd when he had opened the fourth seale I well approve of the observation of Andreas that the fourth beast hath the forme of a flying Eagle who now calleth Iohn to behold the events of the fourth seale For the Eagle with his quicksighted eyes having spied some things on high with great celeritie flyes thither to it Whereby is signified that the plagues here foretold come no otherwhere then from above For God beeing provoked to wrath and indignation doth justlie send them partlie to revenge the injuries don unto the saintes partlie to punish the wicked who repent not of their evils 8. And behold a pale horse The fourth seale beeing opened there comes forth now a pale horse whose rider is death and hell his follower or companion having power to kill the fourth part of the earth with sword famine pestilence and the beasts of the earth This horse in Gr. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a greenish colour tending to palenesse such as is the colour of leaves in harvest time falling from trees for want of juyce Now interpreters are of diverse opinions what is the meaning of this pale horse and death his rider with hell following and what maner of plagues are shadowed out thereby Lyra supposeth Lyras interpretation that this horse is the people of Rome the rider Domitian named death because he most unjustlie murdered manie both senatours and people and himself afterwad by the Senate was also put to death for his crueltie the horse he understands to be pale because of pale death riding thereon Hell followed him that is he was immediately upon his death cast into hell fire Power was given him to kill the fourth part of the earth that is cruellie to persecute the Christians throughout the whole Romane Empire which was then streatched out over the foure parts of the world With the sword for therewith he killed manie With hunger starving them in his prisons And beasts of the earth because he caused manie to be cast before wilde beasts and torne in pieces And death noting thereby all kinde of punishments Andreas referrs it to the persecution of Maximianus Andreas his interpretation Riberas opinion in whose time as Eusebius writeth lib. 9. cap. 8. such a multitude of men were taken away by pestilence and famine as that the dead could hardlie be buried Ribera will have all to be applied unto the third
saying that they are so in the middle betwixt both as that they seem to be necessarie for man before God in this he doth not separate their worship from the religion of the high Gods And deriding this vanity he speaketh further it is to foolish to beleeve that such Gods as are made by men should more prevaile with the Gods whom God hath made Ibid. cap. 24. then men themselves whom God himselfe hath also created Let us therefore cast of Poperie as a heathenish worship derived from Apuleius and Plato The third Act of vision II. The opening of the sixt seale A great earthquake darkening the lights c. 12 And I beheld when he had opened the sixt seale and loe there vvas a great earthquake the Sunne became blacke as sackcloth of haire and the Moone became as blood 13 And the starres of heaven fell unto the earth even as a figtree casteth her untimely figges when shee is shaken of a mighty winde 14 And the heaven departed as a scrowle when he is rolled together and every mountaine and Iland were mooved out of their places THE COMMENTARIE ANd I beheld Horrible wonders appeare at the opening of this sixt seale as earthquakes shaking of the heavens convulsion of the starres subversion of mountaines and Islands the explication whereof is difficult Arethas understands it of the darknesse over all the earth of the earthquake and rending of rocks at Christs suffering Matt. 27.51 Ambrose by a trope applies this horrible concussion to the destruction of Ierusalem But what use was there to reveale that unto Iohn by obscure types which was already past and fresh in memorie and by historie formerlie made known unto all Lyra understands it figuratively of the Diocletian persecution more cruel then the former But the most cruelst of all was the persecution yet to come namely under Antichrist Andreas therfore more probablie refers it unto the time before the comming of Antichrist wherein the miseries and persecutions here spoken of should come to passe But most interpreters understand it of the verie last persecution under Antichrist of whose mind I also am notwithstanding they erre from the scope of the history in their application For they following the common opinion that som one particular Antichrist shal oppresse the Church about the last foure yeeres of the world referre these earthquakes and darknings of the sun c. unto the foresaid time Neverthelesse herein they agree not For Ribera and others interpret it properly of the signes going before Christs last comming spoken of Matt. 24. Luk. 21. But most applie it to the horrible confusions and calamities which by Antichrist shal be brought upon the whole earth But for my own part I understand this third Act of the vision to shadow out the manie and sore trials wherewith for a thousand yeeres and more as histories testifie the Church of Christ hath been excercised under Antichrist Now this Act consisteth of two parts The third Act of the second vision hath two parts The first treats of the greater more horrible confusion of the Christian world under Antichrist contained in the 12.13.14 following verses which are to be separated from the last three verses of the Chapt the reason whereof I will shew by and by The other part of the Act is more comfortable as beeing opposed to the former troubles in which is propounded unto the godlie for their great consolation the sealing of the elect in their foreheads in the first eight verses of the following Chapter Now unlesse this be observed howbeit manie things I confesse in a general way may be truely learnedly piously treated of touching this earthquake darkening of the Sun other prodigious things as miseries to befall the world yet in deed these Generals tend but to the darkening of the matter And therfore for the right understanding of the sixt seale we must of necessity have recourse to the histories of the east and westerne kingdoms both from the time that Popery was first established in the West and Mahumetisme in the East as also diligently consider the state and experience of the present times touching all which a word or two in Generall About the yeere of our Lord six hundred after that the Church had obtained some rest was freed frō the persecution of open enemies she immediately began to be rent asunder by divisions corrupted with diverse heresies yea at length Pagan worship under the cloake of Christianitie and humane traditions so prevailed as that shee became pale and sick even unto the death For then arose the hot contention between the Bishops of Rome Bizantium about the monarchical primatie over all other Bishops and Churches Hereupon the Emperour Mauritius much favouring Iovinian his metropolitan made way for him to obtaine the primacie under a pretence that where the principall seat of the Empire was there ought also to be the chiefe chaire of the Church Now on the other hand Gregorie Bishop of Rome invying this honour of universalitie and power in his corrival Lib. 6. Epist 10. Lib. 4. Epist 34.36.37.39 affirmed that this title was wicked perverse proud prophane foolish and frivolous neyther ought there to be any such scandal raised among the Bishops at last he thus concludeth I saith he doe confidentlie affirm that whosoever either calleth himself or desireth to be called the universall priest seeing herein out of the pride of his heart he lifts himself up above his fellow brethren is the fore runner of Antichrist Thus we see that Gregorie makes the title of universall to be the true badge of Antichrist And indeed he so much prevailed with the Emperour as at that time the pride of Jovinian his corrival was repressed But Mauritius a while after beeing wickedlie murdered by Phocas and Gregorie dying about the yeere 604. Pope Sabinian his successour thirsting after the foresaid tyrannie burnt the writings of Gregorie and made void his decrees however he attained not what he aymed at beeing prevēted the yeere after by an infamous death After him succeeded Boniface the third who by Phocas the usurper was proclaimed universal Bishop Prince of Priests notwithstanding the clergie most of the Italian Bishops opposed the same Thus he declared himself unto the whole world to be that Antichrist and the first as Platina and other writers affirme that established his tyrannie by these insolent expressions as thus we will and command we appoint and charge we will and require c. From that time the Christian world began to be shaken with a horrible motion For now Christ the Sun of righteousnes was obscured The Moon of the Church turned into blood The starres fall from heaven Bishops become secular princes heaven or the opened booke of holy scriptures rolled up The mountaines kings princes stand in jeopardy of their power to be short the Islands are remooved out of there place by beeing brought under the yoke of Romish tyrannie Then saith
spirit preachers of the Gospel at the sound of whose trumpets arise voyces thundrings and lightnings prefiguring the same thing which in the former vision was typed out by the white red black pale horse viz. the diverse state condition of the Church and at last followeth a great earthquake Christ therfore the high priest of the Church the heavenlie author directour of the ministery is here represented unto us that wee may be assured that while the preachers on earth doe sound the trumpet of the word Christ performeth for them and for the whole Church the part of an highpriest in heaven Now let us consider the words themselves in which is propounded I. What this Angel did in heaven II. With what successe he did it III. What followed thereupon in the earth All what he did in heaven is accommodated to the types of the Old Testament For as the priest beeing to pray and offer for the people went to the golden perfumatorie altar on which was preserved the continual fire and taking a golden censer put incense thereon the which beeing kindled by the fire of the altar was resolved into an odoriferous smoake acceptable to God So John sees Christ standing in the heavens at the Altar But in heaven there is no Altar except Christ himself see Chap. 6.9 Having a golden censer what is this but the precious passion death of Christ by the powerfull effacie whereof he himself for ever appears in heaven as an high-priest for us Hebrew 9.24 Much incense that is the prayers and sighs of the Church militant They are given to Christ when as the prayers and groanes of the Saintes ascend upward unto God in the name of Iesus Christ The word giving here used doth not argue that this Angel is not Christ for he himself professeth that all things are given unto him of his Father to wit as man and mediatour And indeed in him are hid all the treasures of grace the which he distributeth according to the necessity of all his members so that he needs not to take any incense other where But incense is given him not that he standeth in need thereof but as beeing our mediatour to offer the same unto the Father To give that is to offer it with the prayers of all Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Saintes the which expression sheweth that no Saint is neglected but al their sighs groanes are received and offered up to God by our high-priest in heaven In Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give or offer it to the prayers in the dative case and it seems there is a defect of the praeposition of or with The Latine renders it of the prayers materially as Abel was said to offer the first fruites of his sheep and Prov. 3.9 we are commanded to honour God by or with our substance So this incense should note the prayers themselves or part of their prayers because saith Rupertus he offered not all but that which they lawfully pray for many times the Saintes know not what to ask or ask amisse but this seems to be to subtill Beza and so our translation with the prayers of the Saintes as if their prayers were given to Christ to be offered together with the incense in which sence the incense and the prayers should be distinct as the signe and the thing signified But it may also be wel understood without such an Ellipsis or defect What is meant by the incense because the incense is given to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give that is add and confer the same unto the prayers of the Saintes and thus this incense should signifie the applying of the precious merit of Christ by which onely the Saintes themselves their prayers also are acceptable and well pleasing to God Ephes 1.6 1 Pet. 2.5 Eph. 5.2 4. And the smoake of the incense ascended The effect of the former oblation here followes which is that the prayers of the Saintes beeing sprinkled with the sweet perfume of Christs merits they doe ascend as it were out of his hand in a gracious acceptance before God for even as the sweet odour of the incense of old pleased the Lord even so our prayers through the merit intercession of Christ are acceptable to him and obtaine the promise To ascend up before God is a phrase much used in scripture speaking of sacrifices it signifies that God is wel pleased with them and hears them so the Angel said to Cornelius thy prayers Act. 10.4 Exod. 3.9 and thine alms are come up for a memoriall before God The cry of the children of Israel is come unto mee c. Again he saith the smoake of the incense ascended which came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is eyther of with or to the prayers for this fragrancy commeth to our prayers by Christs oblation who makes them worthy to ascend up before God Thus we have heard what Christ doth in heaven as also the successe thereof And in this consisteth the Churches comfort It remayneth to consider What the casting of the censer on the earth signifies what the effect thereof was in the earth in which the first Act of this vision is summarily shadowed out with wonderfull analogie and brevitie 5. And the Angel tooke Two things remaine to be spoken of in this verse 1. What the Angel did further 2. with what effect He filled the golden censer with the fire of the Altar and cast it into the earth Many take this in the evill part viz. of the fire of punishment by which God will consume the wicked But it is rather to be taken in the better part for what agreement is there betwixt the censer and punishment The filling therefore of the censer with fire and the casting of it into the earth if it be properly taken happily may signifie the fulfilling and abrogation of the types of the Law made by the oblation and intercession of Christ But for my part I take it that hereby two benefits of Christ are shadowed out First the wonderfull shedding forth of the holy Ghost upon the Apostles in the likenes of fiery tongues And this I take to be the casting of the fire of the Altar into the earth I know that some understand it of the fire of division which should follow the preaching of the Gospel wherof Christ speaketh I am come to send fire on the earth Luk. 12.49 and what will I if it were already kindled But so it can not be because the high-priest with this fire had formerly kindled his incense The second benefit is the casting of the censer upon the earth which signifyeth as I have shewed the pretious death and passion of Christ This he sent into the earth when the whole world was filled with the knowledge of Christ crucified by the preaching of the Apostles The casting therefore of this censer c. is the same with that of Christs riding
as conquerour on the white horse by which as we have shewed Chap. 6. is set forth the Gospel preached by the Apostles the whitenes of the primitive Churches that is their purity in life and doctrine And there were voyces and thundrings This also by most is taken in an evill sence namely for the plagues of the wicked But it signifies the diverse events of the Church occasioned by the preaching of the Gospell and indeed the very same thing was before set forth at the opening of the first second third fourth sixt seale yet so as in a general way onely The order of the words is here to be noted The old version puts thundrings in the first place and voyces in the second but all Greek copies read voyces first First therefore there were voyces That is the preaching of the Gospel had a blessed successe while the voyces of the Apostles sounded throughout the earth drawing the whole world as it were unto the obedience of Christ agreeable unto this is that before spoken of concerning Christs glorious riding on the white horse Secondly Thundrings this was noted by the red horse whose rider tooke away peace from the earth that is by the preaching of the Gospel raysed up the thundrings of tyrants For looke as thunder shakes strikes and tears the highest mountaines so did the tyrants first terribly rage against the Apostles afterwards by axe and sword slew many thousands of good Christians Thirdly there were Lightnings fyerie flashes which burnt and made pale black the standing come This was shadowed out by the black and pale horse the Church beeing darkned by the lightnings of heresies by the flourishing shewes and deceites of hypocritical monks was brought into an irrecoverable palenes or death To be short there follows an Earthquake to wit that great one spoken of at the opening of the sixt seal meaning that Antichrist should shake the Christian world as Mahomet in the East and the Pope in the West Here we may learn in the first place that Christ our faithfull high-priest doth alwayes appear in heaven before God for his Church and by the golden censer that is by the eternal efficacie of his oblation intercedes for us to the Father makeing our prayers acceptable unto him so that neyther Satan nor Antichrist shall ever be able to destroy the Church whatsoever in their rage they imagine against her Secondly that the prayers of al the Saints both in heaven and in earth are offered up by Christ and by him onely made acceptable to God Therefore it is great impiety to direct our prayers to the Saints as thinking by them to have them offered unto the Lord. In the last place if we see in these our dayes thundrings lightnings earthquakes to follow the preaching of the Gospell let us not be offended seeing John hath foretould us hereof onely let us in such times fly unto Christ our high-priest by prayer and true repentance 6 And the seven Angels which had That which before was shewed in a general way to follow after the casting of the censer full of fire into the earth signifying the powring out of the holy Ghost upon the Apostles and their preaching of the Gospell namely the voyces thundrings c. He now comes to set down in a more speciall way by types indeed for the most part obscure yet not so hard to be understood if we diligently compare them with histories The Angels prepare not themselves to sound before that Christ had cast his censer of fire into the earth Now what is this but the commandement given unto the Apostles not to depart from Hierusalem to preach the Gospell Act. 1.4 untill they had received the holy Ghost For all these trumpettours as before we shewed are the Apostles all other faithfull teachers in the after ages except the seventh last onely which shal be the Archangel himself And as the apparition exhibited to Iohn in the former vision served to unfold the mysteries of all the seales so these here serve for the understanding of the sound of all the trumpets which thing we are principally to observe laying it down for a sure ground that both there and here are signified by a certain analogie partly the same and partly the like events to befall the Church from that time unto the end For Christ intended to reveal no other events unto Iohn There is an analogy betwixt the seales trumpets vials then what he had seen before neyther can there be any question made but that there is a certain agreement betwixt the seven seales seven trumpets seven vials if we diligently consider every particular and rightly attend to the scope of the prophesie Here then we see that they altogether erre from the drift of this historie who applie the seven trumpets to the seven greatest judgements of God which have fallen upon the world since the creation as the first trumpet to note the overthrow of Sodom and Gomorrha by fire The second to the drowning of Pharaoh and his army in the red sea The third to the Canaanites beeing destroyed by Iosuah The fourth to the murmuring Israelites in the wildernes The fift to the Israelites falling away from God in the times of the judges The sixt to Ierusalems destruction by the Romanes And lastly the seventh to the everlasting punishment of all the wicked at the day of judgement But these things are altogether besides the matter For wherefore should Christ now again represent that unto Iohn in obscure types which formerly he plainely knew by histories of old Therefore we shall come nearer unto the mark if we observe that these trumpets began from the Apostles time and so shall continue untill the end of the world Now let us hear the trumpets The sound of the first trumpet 7 The first Angel sounded and there followed haile and fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all green grasse was burnt up THE COMMENTARIE ANd the first Angel sounded Lyra applies the four first trumpets Lyraes interpretation corrected to the haeresies condemned by the four generall Councils And the first Angel hee understands to be Arius who sounding with the trumpet of great pride and outrage maintained his heresie and infected the third part of the earth that is the whole Christian world For the earth is divided as it were into three parts viz. Iewes Pagans and Christians this interpretation is not absurd and therefore approved of by Bullinger and some others but hence the analogie betwixt the seales and trumpets doth not appear neyther is it likely that the first Angel began not to found till 300 yeeres after Iohns time but undoubtedly it was presentlie upon Christs casting the fire into the earth I therefore doe compare the first trumpet to the first seal The first trumpet answereth to the first seale For as Christ before is said to ride on
all Christians so rashly yeeld assistance unto Antichrist so soon as he manifests himself O foolish vanities Thus we see this fiction is inconsistent It is also diverse wayes repugnant to the holie Scriptures For they teach us that Antichrist shall not come but by an universall apostasie from the faith 2 Thess 2.3 1 Tim. 4.1 the elect onely excepted who are sealed in their foreheads But who would say that al Christian Bishops with their highpriests could be led aside from the faith within lesse then four yeeres Besides the Scripture witnesseth that the day Mark 13.22 1 Thess 5.2 moneth and yeere of Christs last comming beeing hid from all creatures is onely knowen unto God and the Lord will come suddenly as a thiefe in the night when the world shall say Peace and safety But according to the opinion here laid down the day moneth and yeere of the last judgement should not bee unknown for from the rising of Antichrist unto his death there should remaine but three yeeres and an halfe and from his death unto the last judgement 45 dayes for so Bellarmin expresly writes Lib. 3. de P. R. c. 17. that after the death of Antichrist there shall be no more then 45 dayes unto the end of the world Seeing therefore that the opinion being granted there followes a falsity the opinion it self must needs be false This reason is so strong as that it forced Ribera to forsake that false opinion about the 45 dayes as we shall hear on Chap. 20. To be short this onely sufficeth that in Chap. 13.5 these 42 moneths are againe repeated touching the beast unto him power was given to continue fourty two moneths which cannot in any wise be understood of Astronomicall moneths or three yeeres and an halfe For that beast to Bellarmin Alcasar and others not a few is the Romane Empire the power whereof whither it be taken of the old or new continued far longer then three yeeres and an halfe For these causes therefore and many other absurdities this first opinion cannot possiblie stand And this errour is the rather to be excused in the Ancients who diverse wayes erred about Antichrist as Bellarmin himself confesseth because they saw not the histories of future ages Ibid. cap. 3. but is not in our dayes to be suffered in the least but banished out of the Church as a most pernitious errour For it hath brought both a securitie upon the world hitherto as also it keepeth the Papists to this day in their blindnes insomuch as they neither will nor can see and avoyd Antichrist raigning in the Church long agoe discovered by the light of the Gospell Concerning the divisions of the times in Dan we will speak in the following Chapter The other opinion understands these to be propheticall moneths The other opinion of fourty two propheticall moneths Ezech. 4 5 6. Num. 14.34 Cent. 1. lib. 2. c. 4. col 438. taking a moneth for thirtie dayes of yeeres or thirtie yeeres and so these 42 moneths make twelve hundred and sixtie yeeres like as Ezechiel was commanded to lie on his left side 390 dayes upon his right fourty dayes for fourty yeeres by taking a day for a yeere so the Israelites are commanded to wander in the wildernes fourty yeeres according to the dayes in which they searched the land counting a day for a yeere and so the Centurie writers of Magdeburg take it and our Junius on this place who begins the fourty two moneths or 1260 yeeres of this treading under foot from the passion of our Lord endeth it in Boniface the eight who was created Pope in the yeer 1294. from which the thirty foure yeeres of Christs life beeing deducted there remaine 1260 yeeres now concerning this determination I will speake afterward Bellarmins objections against this opinion are not solid He saith Ibid. cap. 8 that the scripture indeed speakes of weekes of yeeres Levit. 25. Dan. 9. but that we finde not dayes to be put for yeeres or moneths of yeeres Vnto which I answer it is not true that dayes are not put for yeeres for the two alledged places Num. 14.34 Ezech. 4.6 doe plainly shew the same That which he objects that yeeres are not taken for dayes according to the letter otherwise Ezechiel must have lien on his left side 390 yeeres is frivolous for dayes doe not signifie yeeres litterally but according to the pleasure of God so speaking fourty yeeres are imposed upon the Israelites for fourty dayes and on the contrarie for 390 yeeres 390 dayes are granted unto Ezech. so that it cannot bee denied but the scripture in a propheticall sense doth reciprocally put a day for a yeere and a yeere for a day Touching the moneths of yeeres he cavils in vaine For if the scripture allowes of dayes of yeeres weekes of yeeres why not also of moneths of yeeres seeing moneths are reduced into weekes and weekes into dayes The determination I leave to the authors notwithstanding it seems not to bee without some inconveniences For first as concerning the life of Christ In heresi 51 Alogian I rather thinke with Epiphanius that he lived 32 complete yeeres and 74 dayes then 34 yeeres of which I have spoken somthing otherwere So then the end of these yeeres would come short of Boniface VIII Secondlie it sufficiently appeareth by what we have spoken on Chap. 4.1 I will shew thee things which must bee hereafter that this account must not begin from Christs passion or any other time before this vision was exhibited unto John And therefore these yeeres are to begin after the Revelation so after the times of Domitian Thirdly although Boniface indeed most wickedlie trode under foot the holy city yet after him it ceased not for his successours no way inferiour to him in Antichristian tyrannie have gone foreward treading down the Church unto this day Now it is apparent that here is noted the time how long the holy city must be troden under foot by Antichristian Gentiles So that these XLII moneths shal not be ended untill the holie city be freed from this treading down And therefore this opinion also seems to have little soliditie in it The third The third opinion touching Sabbath-moneths is John Fox that excellent writer of the English booke of Martyrs in his conjectures on the Revelation who understands the XLII moneths of sabbaths weekes or yeeres of so many times seven yeeres which make 294. and so many yeeres he reckons from the death of Iohn Baptist unto Constantine the Emperour under whom the Christians first were freed from persecution as therefore saith he the times of the first persecution of Christians under the Jewes and Emperours increased unto 294 yeeres so likewise the last persecution treading down of the holie citie shall endure 294 yeeres beginning from the time that the power of the Turkes first began to increase viz. from the yeere of our Lord 1300. So these moneths should have been ended
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
that unto us a certaine deliverance is here shewed but confusion to the adversaries Let us therfore patiently suffer his tyrannie for it shal neither dure long nor hinder our salvation For being overcome we conquer Euseb lib. 4. histor cap. 12. This caused Antoninus the Emperour to forbid the governours of Asia to draw the Christians before their tribunals and punish them because saith he by dying they overcome for they rather choose to die for Christ then to live After three dayes That is as Rupertus saith well After a little while although it seem long see v. 9. First the miraculous vivification glorification of the witnesses is described Secondly the effects following upon the enemies For the first The spirit of life That is their vital spirit by an Hebraisme or life that is the soule or ghost which they gave up at the hour of death is said to enter into them from God that is by a divine miracle and that they stood upon their feet which phrases seem to be taken out of Ezech. 37 and shew both Gods omnipotencie by which he restores the dead to life as oft as he pleaseth as also the immortalitie of the soule which though separated from the bodie yet is not killed by tyrants but doth live with God shal return from him into its own bodie againe Now to the sense The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three dayes Papists opinion touching the vivification of the two witnesses And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated or perfected But their fabulous opinion touching Enoch Elias hath often been refuted the which is here also manifestlie contradicted in that the two witnesses are said to have tormented the inhabitants of the earth Now it is absurd to imagine that two poore prophets should torment all the tribes peoples nations and tongues of the whole earth in the space of three yeeres So that this dualitie of the witnesses so to speak cannot be restrained to two individuals or unto two precisely Now however the vivification of the witnesses shall literallie come to passe in the end of the world yet unto that the spirit here hath no respect at all But by this vivification is signified a perpetuall restoring of witnesses unto the Church militant viz that in stead of such whom Antichrist puts to death the Lord will raise up others to hold forth the testimonie of Christ and strongly oppose the Beasts kingdome For when Antichrist shal thinke that all Christs witnesses are suppressed then others restored to life shall renew againe the battle against him As therfore Elias is said to have lived againe in John Baptist not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the sowle out of one bodie into another but in condition or nature of office because John came in the power and spirit of Elias preparing the way for Christ So the two witnesses As for example John Husse and Jerome of Prague being killed by the Beast they lived againe after three dayes an half in Luther Melanchthon others c. And to this purpose that of Husse being led to his martyrdom doth excellently serve At the end said he of an hundred yeeres which before God are scarsly three dayes yee shall answer to God and to mee He said also now indeed ye burn a Goose for Husse in the Bohemian tongue signifies a goose but out of his ashes shal arise a swanne which yee shall not be able to rost Foretelling that which afterward came to passe for just so many yeeres after Husse was burned Luther begane to oppose Popish pardons which was the beginning of reformation and bringing down of Popery This restoring of the witnesses to life serves for the consolation of the Church militant feeing there shall alwayes notwithstanding all Antichristian persecution be some faithfull professours of the truth who shall strongly fight for the glorie of Christ So then if Antichrist kill the two witnesses God will againe vivifie them and make them to stand upon their feet by raising up others in their place That which is added touching the Glorification of the witnesses serves also to comfort us For to whom Antichrist shall deny the fellowship of men to them God will vouchsafe a heavenly fellowship such as he shal exclude out of the world God wil receive them up into paradise they whom here he will not admit to be honourablie buried them God will crown with the glory of everlasting life This is that which followeth v. 12. 12. And they heard a great voyce from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same houre was there a great eartquake and the tenth part of the citie fell and in the earthquake were slaine of men seven thousand and the remnant were afrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe commeth quickly 12. And they heard a great voyce Not the enemies but the witnesses restored to life heard this voyce This shall be Christs voyce who according to his promise will call his witnesses unto him into glorie It shal be Great because of the power thereof for it shal bring the witnesses to glorie and strike a terrour into the adversaries Come up hither To me into my glory that where I am yee may be also Ioh. 17.24 And they ascended up into heaven in a cloud After Christs example who ascending into heaven was taken up and received by a cloude 1 Thess 4.17 And often the cloudes are called Gods chariot Christ also shall return in a cloude to judgement And we shall be caught in the cloudes to meet the Lord in the aire Now to seek for other allegories in this cloude is needlesse Moreover this glorification of the Martyrs begins presently at their departure out of this life when their spirit goes unto the Lord but shall be comsummated in the last day the which was shadowed out before in Chap. 6. under the fift seale Moreover this also serves for the honour credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as hereticall and propagate the same far and neere in spite of all adversarie power whatsoever Thus the world shall know that they were no deceivers but the true witnesses of Iesus Christ And therefore in this place the spirit doth animate the professours of the Gospel least being terrifyed by the tyrannie of Antichrist they should prophesie the more remissely If he labours to put them to death God wil restore them to life If he cast reproach on them in this world God will crown them with glorie in heaven For blessed are yee when men persecute you rejoyce for great is
seeing Christ alone hath troaden the Wine-presse of Gods wrath and overcom the Dragon This is to be referred to the decencie of the Vision For a captain doth not use to fight without an armie And all though Christ alone hath fought the battell hand to hand as it were with Satan yet hath he also left occasion of combatting unto his Angels that so they might not stand still and onely behold their captaine fighting but couragiouslie imitate him in the same The Angels of Michael were the Apostles who next unto the captaine suffered the adversaries rage Togither with all other faithfull and elect ones standing continuallie in battel aray under Christ their leader So also the Dragon hath his Angels joyned with him the which are his heades and hornes viz. all instruments of the devill whither high or low by whom he exerciseth his violence against Christ and the Church This is the spirituall combat betwixt Christ and Satan 8. And prevailed not The event of the war is that the Dragon with his followers stood not in battell but fleeing were cast downe to the earth Great indeed and cruel is the Dragon but Michael is greater and more powerfull Satan is that strong armed man Math. 12.29 Luk. XI 21. Heb. 2.14 possessing his house in peace and vexing the Church but Christ stronger then hee beeing come takes away his palace overcomes him and divides his spoiles For by death he destroyed him that had the power of death that is the devill and delivered them who through the feare of death were all their life time subject to bondage Now as Christ sits triumphing at the right hand of God so there was no place found for Satan in heaven but hee was cast to the earth like a champion broken and overcome whom then we clearely judge to be conquered when we see him lie groveling on the ground This thrusting down of Satan out of heaven was mysticall not historical of which also Christ speakes in the Gospel I beheld satan as lightning fall from heaven And again Now is the judgement of this world now shall the prince of this world be cast out Ioh. 12.31 For the spreading of the Gospell through the world was Satans overthrow the destruction of his kingdom So Christ beeing neere his death saith The Prince of this world is Judged That is beeing shortlie to be Judged he saith he is Iudged like as a dying man is said to be dead or the like For in his death he threw down Satan by merit In his resurrection and ascention by efficacie viz sending down the holy Ghost from heaven throw whose grace Satan is thrust forth out of the harts of the faithfull Andreas also gives a touch of the mysticall sense of this war and victorie of Michael applying the casting down of the Dragon here Andreas opinion Vnto the second fall of Satan by which he was overcome and thrown down through the crosse of Christ Namelie when the Prince of this world was judged and thrust from that tyrannie which he before exercised 9. That old Serpent Now that we might not imagine this to be a naturall Dragon he sets him forth by his proper names or surnames whence we may know both his naturall disposition and who he is He calls him that old Serpent as afterward in Chap. 20 vers 2.10 To wit 1. The old serpent who of old by infusing into our first parents the venome of pride was the cause of their and our fall and ruin This Dragon therfore is the same who in Gen. 3. Is that subtil serpent and may be called that old deceiver De exhort mart in proem He is therfore that proper adversary the Devill saith Cyprian and the old enemie with whom we wage war who almost for the space of six thousand yeeres hath fought against mankind And therefore through length of time hath fullie learned all kindes of temptations and how to lie in wait for to destroy the soule If he find a soldiour of Christ unprepared unskilful carelesse and not vigilant with his whole hart he circumvents him before he knowes it he beguiles him unawares and deceiveth him as beeing not skilfull But if any one keeping the commandements of the Lord and stronglie cleaving to Christ resist him he must needs be overcome because Christ whom we confesse is invincible He cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devill that is a slanderour or false accuser 2. The Devill For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a calumnie is whē a thing wel spokē is wrested unto a malicious sense and this is the proper worke of the Devill beeing the first most impious calumniatour There seem to be two causes why hee is so called First he slaunderously perverted Gods prohibition to our first parents concerning the forbidden fruit by accusing God of falsehood and envie as though man should not die by eating of the forbidden fruit but become like unto God Secondly because he ceaseth not to cry out against Christ who died was raised up for our sakes denying his satisfaction scoffing at our redemption and not ceasing to accuse the saintes before the judgment of God as guiltie of death for their sinnes He cals him also Satan that is adversarie 3. Satan for the Hebrue Satan signifies to resist Because from the beginning he was a rebell to God and Christ and yet ceaseth not to oppugne the childeren of God who are Christs members Lastlie he calleth him the seducer of the whole earth 4. Seducer or a most vile impostor through long and continued wickednesse For at the beginning with his lies he seduced our Mother Eve through his impostures he caused the old world to be drowned by the flood and soon after again he drew aside the sonnes of men from the true worship of God unro idolatrie and alwayes hath bin the first inventer and deviser of heresies and deceits by most wicked instruments Brightman as I said expounds it historicallie making Michael with his Angels to be Constantine with his legions The Dragon with his Angels Maxentius Maximinus and Licinius by whose tyrannie Satan did vomit out his last hatred against Christians against whom Constantine warred Maxentius flieing over a certaine bridge was drowned in tyber Maximinus perished in miserable exile And Licinius at last was also put to death So the Dragon was then cast down from heaven to the earth these tyrants beeing driven out of the borders of the Church Now whither this be the meaning of the type I dare not affirme seeing the proper and expresse description of the Dragon seems verie much to condradict the same as here so also afterward Chap. 20.2 Where the same apprehending of Satan is figured out in another type and to another end 10. And I heard a great voyce The warre and victorie of Michael and the overthrow of the Dragon have bin spoken of Now followeth the Song of the Church triumphant in which two fruites of the victorie are
from the possibilitie of it because it is the number of a man also from the facility because it may be expressed in three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which make six hundred threescore and six The former part of the Chapter Of the Beast arising out of the sea 1. And I saw a beast rise up out of the Sea having seven heads and ten hornes and upon his hornes ten crowns and upon his heads the name of blasphemy 2. And the beast which I saw was like unto a Leopard and his feet were as the feet of a Beare and his mouth as the mouth of a Lion the Dragon gave him his power and his seat and great authority 3. And I saw oneof his heads as it were wounded to death his deadly wound was healed and all the world wondred after the beast 4. And they worshipped the Dragon which gave power unto the beast they worshipped the beast saying Who is like unto the beast Who is able to make warre with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemy against God to blaspheme his Name and his Tabernacle and them that dwelt in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kinreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the booke of life of the Lambe slaine from the foundation of the world 9. If any man have an eare let him heare 10. He that leadeth into captivity shall goe into captivity He that killeth with the sword must be killed with the sword Here is the patience and the faith of the Saints THE COMMENTARIE ANd I saw a Beast rise up out of the sea In this part of the vision there seems to all interpreters some barr to lie in the way touching this prophesie as what should be meant by these Beasts of both which Iohn at length cryes out as if they were but one here is wisedome let him that hath understanding count the number of the Beast intimating that here something is figured out passing the reach of man And indeed the thing is so Notwithstanding from the manner of the method formerlie laid down by us we may undoubtedly gather that the Third Ast of this 4 Vision that is Antichristian persecution is here represented Beside I scarsly find any whether ancient or moderne interpreters Lyra and Alcasar excepted but expound either the former or the latter or els both the Beasts of Antichrist Now whatsoever is meant by the latter let us first consider the former Touching this I finde diverse opinions Some will have it to be the divell Opinions about this sea-beast Others some certain and special persons abounding in all manner of wickednesse such as Gensericus or Cosroes or his son Syroes or Mahumet or Luther as Lindanus foolishly feigneth Others by the Beast understand the universality of wicked men But these opinions are not at all to bee esteemed because indeed they manifestly contradict the text For the Dragon who is the devill shal give his throne unto the Beast Therfore he is not the Beast himself But in a prophetical style a Beast in scripture usually signifies not a special man but a monarchical kingdome with the head thereof Lastly all the wicked shall follow and worship the Beast therefore they themselves are not the Beast So that this Beast can neither bee restrained to one certain wicked man nor confounded with all the wicked in generall But there are three other opinions more probable Three opinions more probable which I wil briefly set down and examine The first is that this Beast denotes the old Romane Empire with its idolatrie cruelty against Christians Of this mind are many of the ancients as Tertullian Hierome Orosius Eusebius with many also of our latter divines as Bullinger Foxe Osiander in his conjectures Junius Aretius Whitaker wherin Alcasar the Iesuite agrees with them 1 sentence touching the Romane empire examined This opinion howsoever I doe not altogether disapprove considering that in Chap. 17. where this Beast againe comes forth it is manifest that Antichrist clothed with the spoiles of the Romane Empire is represented by the same neverthelesse in this place I take it otherwise For first Iohn here sees the beast arising out of the sea So that he saw its originnall but the original of the Romane Empire he did not see For it it had now already continued from Julius unto the fourteenth yeere of Domitian when this prophesie was revealed unto him CXLII yeeres Therefore it is said afterward in Chap. 17.8 of the Romane Empire The Beast was to wit before this vision and before his rising out of the sea Secondly this Beast rose not out of the sea til the Womans flight into the wildernesse as the order of the Vision both here and in the foregoing Chapter doth plainly manifest Now the flight of the woman was not under the Romane tyrants but begane under Christian Emperours and hereticks as we have shewed in the foregoing Chapter Adde hereunto that the Beast is said to rage fourty two moneths the which is the time of the womans abode in the wildernesse and the time of the prophesie of the two witnesses as appeares by what hath before bin spoken Now this time by the consent of all shall be the last in which Antichrist shall rage And therfore it cannot possibly belong to the old or Pagan Empire of the Romanes To be short this seems to be a demonstrative reason that this Beast is often mentioned throughout this prophesie as beeing to remain in a continuall persecution of the Saintes unto the end of the world and not to be abolished but by the brightnesse of Christs comming who will cast him into the lake of fire and brimstone Chap. 19.10 Whereas the old Romane Empire scarsly dured three hundred and fifty four yeeres and now hath bin in the hand of Christians thirteen hundred yeeres and more Therefore this Beast cannot simply be applied to the ancient Romane Empire The reasons most probable alledged for it though of little solidity are three First that this Beast seems to be like to the fourth beast in Daniel Chap. 7.7 by which according to the common opinion is denoted the Romane Monarchie Secondly because the Romane Emperours from Tiberius unto Constantine have most cruelly warred against the Saintes the which also the Beast is here said to doe ver 7. Lastly because power is given to this Beast over every tribe and tongue nation in the same verse The which most properly may be applied to the Romane Emperours Lords of the world To the first I answer if we compare the Beast in Daniel with this here we shal see indeed that both of them have ten
John Husse and Jerome of Prage the two witnesses of the Gospel to be burnt and displacing the three Antipopes Gregory Benedict and Iohn it substituted Martin V. and so the deadly wound of the Beast was at length as it were healed by a divine Aesculapius or Chirurgion one onely Pope being againe set on the Romish Chaire Notwithstanding the ulcer burst forth in divers places first in Spaine and France for Benedict XIII dying Anno 1424. the Cardinals by his commandement and authority of King Alphonsus created Aegidius Munyos a Canonist named Pope Clement VIII Afterward in Bohemia where in the Hussian warres it is wonderfull to consider how much Christian blood was shed for the wound of the Beast untill at last Pope Martin regaining the favour of Alphonsus Aegidius was forced at the commandement of the King to lay down his Popedom And to the Bohemians the Councill of Basil permitted marriage to their Priests to have the Liturgie in the vulgar tongue the use of the Cup in the Eucharist and some other things which they called Compactata on this condition that they should acknowledge the Romane beast to be head of the Church Now I suppose there is no man but sees that these things do very wel suite with this prophesie touching the deadly wound and healing of the Beast Notwithstanding I leave it to the judgement of the Reader for whose sake I here briefly set down a rype of the Antipopes during the wound of that scisme ANTIPOPES During the schismaticall vvound of the Romane Beasts At Avinion  At Rome Clement VII dieth Anno 1392.  Vrban VI. dieth 1390. Benedict XIII deposed at Pise 1410. and at Constance 1417.  Boniface 9. dieth 1404.  Innocent VII dieth 1407 Gregory XII deposed at Pise 1410. and at Constance 1415. Alexander V. dieth 1411 Clement VIII giving place to Martine at Constance 1421.  Iohn XXII deposed at Constance 1415. Martine V. created Pope at Constance 1417. But if so be we are to understand the wound and the healing thereof in the latter sence Alphonsus his opinion touching the deadly wound of the Beast then I should altogether embrace the opinion of Alphonsus Mantuanus a learned Italian Interpreter One of the Beasts heads saith he as it were wounded to death seemes to me to denote that age of impiety in which the Gospell began to be preached and the Popish kingdom opposed through the ministery of the Gospell and the abomination thereof so manifested as it is even known to the ignorant themselves that the Pope who hath on his heads written names of blasphemy is the Beast and a most wretched man who presumes to be esteemed a god For then the Beast was seen to have received a deadly wound when those impious doctrines by which hitherto the Popes kingdome hath remained in its strength were reproved as meere lyes and Diabolicall deceits by the free preaching of the Gospell of Christ. Thus far he By the mortall wound of the Beast therefore he understands the separation of the Professours of the Gospell from Popery whence first a deadly disease befell the Papists in Germany and soon after in the neighbouring Kingdoms of France Poland Hungary and England Like as the ach of a wound ordinarily is irksome to the parts adjoyning This wound could not be inflicted on this powerfull Beast but by God himself who at last taking compassion on Germanie confounded the deceits of Rome by raysing up Anno 1516. Luther Melancthon and other excellent Divines as the instruments and organes of his grace and favour The sword wounding the Beast was the preaching of the Gospell by which in a short space the props of Popery were so sore shaken throughout Germany as it was not far from an utter ruine Notwithstanding our sins so deserving we see this wound now healed the Papacie again prevailing and reassuming her strength and vigour But by what medicines or potions This is cleared by Histories And as Alphonsus well writeth this deadly stroke began to be healed When the Kings and Princes of the earth began through fire and sword to force men unto the Popes obedience To this end was raised the Smalcaldick war against the Protestants The wars of the Spaniard in the Low-countries and the Massacres in France that the mortall stroke of the Beast might be healed But the false prophet ver 11. seems to have made the true medicine The Beasts Chyrurgians by his Chyrurgians Campegius Caietane Polus Faber Prierates Eckius Latomus Staphylus and the like Physicians who excelling in art fraud and sophistrie have held up the tottering state of the Papacy Notwithstanding the Councill of Trent acted the part of chiefe Physicians as applying with great skill wonderfull potions for to heal this wound To these we may adde the Popish Academies and especially that of the Sorbonnists at Paris The last are the jugling Iesuites by whose industrie boldnesse and craft the Head of the Beast is daily more and more restored to its former health And I could wish that the unhappy contentions of the Professours of the Gospell were not as oyle and wine powred into this wound for I verily believe that our own dissentions have more strengthened the Beast then all his own force and policy whatsoever Thus much concerning the wound and the healing thereof And all the whole earth wondred after the Beast First I desire the reader to take notice of the anticipation even now laid down For we are not to think that the world admired not the Beast till he was wounded and healed again for the Beast never was without his followers and people wondring at his throne and great power and therefore by way of a parenthesis the stroke and cure was spoken of before which came to passe afterward Now the authority of the Beast and the besotted stupidity of men to worship him doth immediately cohere with his seat and great power for although this be not so plaine in the verse yet is it clear by the following For wherefore is the Beast so much wondred at was it because he was healed certainly it is a matter of no great admiration that a wound should be cured by a Chyrurgian and therefore this cure could not be the cause of so great an admiration as the Glosse imagineth in applying it to the feined death and resurrection of Antichrist the which thing even the chiefest of the Iesuites are ashamed of The true cause of the worlds wondring is the seat and great power given to the Beast by the Dragon as we shall see in the following verse for as the Philosopher saith admiration begets Philosophie so here the worlds admiring the Beast Aristot lib. 1. Metap c. 2. begets Antichristianisme At first men admiring the Keyes and pretended seat of Peter together with the majestie of ancient Rome did easily attribute to the Romane bishop primacie of honour and agreed that every Church should bring their cases to the Church of Rome because of
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
plagues to goe out of her The ungodly worshippers of Babylon and the Beast he terrifies by threatning of punishment the which the Angell following will denounce more plainely that if they goe on delighting themselves with the wine of fornication and to worship the Beast they shall eternally be tormented with babylon and the Beast 9. And the third Angell followed them The former Angel denounced Woe to Babylon This terrifies Babylons inhabiters to the end they might not thinke to be scot-free while Babylon was destroyed but understand that except they left off their fornication they should be thrust into eternall destruction with her The Thesis or position therefore of this Sermon is very horrible viz. That none of the worshippers of the Beast Pow. lib. 2. de Antich cap. 36. if they die in that estate can be saved but all of them must necessarily perish for ever The Beast is the Romane Antichrist with his Monarchical kingdome as we heard Chap. 13. The worshippers of the Beast are the idolatrous Papists zealous observers of the Popes injunctions Now what their end shall be is here declared unto us by the Angell Who this Angell should be the Popish Writers mention not except Lyra who feineth him to be Pope Gregory Who is the third Angell But this Angell was to be after Antichrists rising for he preacheth against him Now Gregory was Antichrists fore-runner viz. of Boniface III. who first built Babylon by claiming the title of universality This Angell is said to follow the two former who denoted all the preachers of the Gospell and opposers of Popery from Wickleffe unto Luther and his fellow labourers so that their ministery dured for the space of 175. yeeres or thereabout viz. from Anno 1371. when Wickleffe began to publish the everlasting Gospell untill the yeere 1546. at what time Luther ended his ministery leaving behinde him this propheticall verse Pestis eram vivus moriens ero mors tua Papa I living was a plague O Pope to thee And dying now thy death I le surely be This third Angell therefore is a figure of all such evangelicall Teachers who since the ministery of Luther have preached against Babylon and they are to continue unto the end of world For there followes no fourth preaching Angell after the third but Christ sitting on the white cloud comes forth to judgement vers 14. And therefore the ministery of the third Angell is to remaine unto the end Now among the number of excellent Teachers who by word and writing since that time have laboured to bring men from popish idolatry unto the faith of Christ Of the Germanes are Bucer Capito Hedio Brentius Hyperius Alesius Snepfius c. In Helvetia Bullinger Simlerus Myconius Pellicanus Gualterus Aretius Stuckius c. In France Farell Viret Calvin Marlorate Beza In England Cranmer Hooper Latimer Whitaker Reynolds In Denmarke Palladius Hemmingus c. Out of Italy Peter Martyr Zanchius Tremellius c. In Poland Johannes a Lasco c. In Hungary Michael Statinus Stephanus Szegedinus Petrus Melius Paulus Thurius with innumerable others who now rest in the Lord or yet fight or hereafter shall fight for the faith of Christ against the Beast With a great voice like the second Angell that is with great zeale and labour because these Teachers as the former shall not be wanting but use all diligence to bring men to Christ and recall them from worshipping the Beast And indeed it is needfull they should cry with a great voice for the greater part of men shall stop their eares at their preaching If any man worship This hypothetical commination If any man worship the Beast the same shall drinke c. is universall as if he had said Whosoever he be that worshippeth the Beast shall drinke c. He speaketh hypothetically to teach us that the punishment may be avoyded so that the condition be observed that is if a man leave off to worship the Beast Whence it appeareth that not all the worshippers of the Beast shall be tormented with these plagues but such onely as alwaies persevere therein and repent not being admonished Now it seemes that this Hypotheticall threatning closely is opposed to the wicked anathematismes of the Beast which also are hypothetically propounded For example If any one worship not venerable images let him be accursed If any man teach not from the heart to the Christian people the worship of Saints Anathemaes of the 11. Nicene Councill Act 1. and of the honourable images of all the Saints Let him be accursed If any man salute not images in the name of the Lord and of his Saints Let him be accursed And in the Councill of Trent If any man say that the wicked is justified by faith alone Let him be accursed If any man say that justifying faith is nothing else but a confidence in the mercy of God forgiving sinnes for the sake of Christ and that we are justified by this confidence alone Let him be accursed If any man say that by Gods commandement all Christs faithfull ones ought to receive the Eucharist in both kindes Let him be accursed c. Now on the contrary let the worshippers of the Beast and his image heare the anathema or curse of the Angell If any man worship the Beast c. Let him be accursed Furthermore who these worshippers of the Beast and his image are who I say are marked with the Beasts Character I have before shewed Now let us consider the curse 10. The same also shall drinke of the wine of the wrath of God The curse of the wicked is typed out by a propheticall phrase including the sinne for which Babylon was threatned by the former Angell Babylon gave her worshippers to drinke of the sweet and voluptuous wine of her fornication But God will give them to drinke of the deadly wine of his wrath as if he should say they have drunk the former wine so they shall drinke the other likewise the meaning is They have committed fornication therefore they shall be punished The punishment of the wicked by a propheticall phrase is compared to Wine a Chalice and Cup alluding to the excesse of the wicked who swallow down full cups of wine Which is powred without mixture into the cup But in the Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with unmixt mixt wine which words seem to be cōtradictory to themselves because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latine Merum is not wine mixt or alaied wine but such as is without mixture Yet there is no contradiction in it for with the Greeke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt signifies not wine allaied with water but such as is powred forth for to be drunke although it be without any mixture And hence the Latines sometimes use the word MISCERE to mingle simply for to powre out drinke Iuvenal Satyr 5. Nescit tot millibus Emptus Pauperibus miscere puer Here the words miscere pauperibus signifie
not worship the first to be slaine How they overcame the beast how then do they conquer seing they are slaine I answer the victory of the Saints is spirituall They are indeed bodily overcome and slain by the Beast suffering punishments and torments this way yet spiritually they overcome the beast while by refuting and condemning his false and idolatrous worship they constantly persist both in life and death in the true faith of Christ This is the victory of the holy Martyrs and Confessours of which it is said 1. Ioh. 5.4 The victory that overcometh the world is our faith It is bloody indeed and not obtained without great resistance yet it so far excelleth all the triumphs of Alexander and Caesar by how much the Beast is more cruell then those Monarchs They by force of armes brought some part of the world under their power But to this Beast the Dragon gave great power so as the whole world followed and wondred after the same This victory of the Saints John makes as it were fourfold The victory of the Saints foretold I. They got the victory over the beast that is over Antichrist himselfe whose power threatning and Tyranny they despised and contemned cleaving constantly unto Christ II. Over his Image to wit which he caused to be made for him by the Inhabitants of the earth This we have shewed to be that whole Idol worship by which the worshippers of the Beast rage againstall who refuse to adore him and his Image Now to contemne this so great a madnesse and overcome it by their blood is to get the victory over the Image of the beast III. Over his character viz. which the second beast caused to be imprinted in the right hand or foreheads of the worshippers of the first beast Chap. 13. verse 16. This we shewed to be both a common and speciall obligation to the profession and worship of Antichrist Over this Character the Saints and Professours get the victory when they cast off the beasts religion and constantly refuse to be obedient unto him IV. Over the number of his name which in Chap. 13. vers 8. he shewed was 666. being Antichrists nationall name expressed in the Hebrew letters of ROMANVS and the Greek LATEINOS as before we shewed Over this number and name also the Saints get the victory by communicating no more in the Romish Idolatry Latine service Masses c. This is the victory for which the company of harpers sing songs of Prayses to God Whether these harpers are the Martyrs or other Professours But are these harpers the Martyrs in Heaven or the faithfull in the Church Militant Some interpret it of the Church Triumphant others of the Church Militant applying it to the Protestant Churches in Germany France England and other places who are said to have overcome the beast by casting off the yoake of the Pope having obtained the liberty of a more sincere doctrine from their Emperours and Kings For my part I understand it simply to be the same company of harpers who in the foregoing Vision Chap. 14. ver 3. by a new song did gratulate the company of sealed ones standing with the Lambe on Mount Sion Neverthelesse Brightmans opinon is not altogether to be rejected because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who overcome is in the present tense for if the triumphant Church were onely meant hee would have said in the preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have or had gotten the Victory The participle therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the present doth also include such who obtain Victory over the beast even in this life Furthermore from this place there ariseth unto us a most sweet consolation touching the spirituall victory we obtaine over the beast by the sincerity and constancy of our faith although the Beast bite kicke persecute and kill us It serves also to stir us up stoutly to resist him Besides it furnisheth us with three things for the true understanding of the foregoing matter The Sea-beast is Antichrist First that the former beast ascending out of the Sea could not be the old Romane Empire but necessarily Antichrist The reason is because these holy harpers sing not a triumphant song for any conquest they had over the Romane Empire seeing they never made war against it for Christians according to the precept of the Apostle were allwayes obedient to Emperours The Sea-beast and that rising out of the earth is the same Antichrist but they celebrate the victory over Antichrist with his sinfull deceits and inventions Secondly that the first and second beast in a divers respect denotes one and the same Antichrist as before we have declared The reason is because one that is the former is onely mentioned who being overcome the latter was so likewise Now the Saints rejoyced and sung because Antichrist was overcome Thirdly Antichrists Kingdome cannot bee straitned to four years that Antichrists Kingdom cannot possible be restrained to the space of foure yeers as the Papists will have it The reason is because many Martyrs and Professours had already gotten the victory over Antichrist before the Plagues were poured out upon the throne and worshippers of the beast Now all the plagues cannot be comprehended within so short a space but must longer torment the followers of Antichrist as we shall see hereafter Therefore it necessarily followes that Antichrist bare sway and made war with the Saints long before those foure yeers forasmuch as here it is said he was overcome by them Thus much touching the persons of the Harpers now let us see where they were I saw as it were a sea of glasse Lyra whom Gagnaeus followeth makes this sea the Sacrament of Baptisme which is glasse that is pure mingled with fire that is with the regenetating grace of the holy Ghost Andreas will have it to be meant of the multitude of them that shall be saved in which sence the sea and harpers should be the same which is not proper Lambertus of the large knowledge of the truth Brightman the doctrine of the Gospell said to be glasse that is perspicuous and clear but mingled with Fire to wit of contentions and strifes which Satan hath raised amongst the teachers of the Gospell But these opinions I passe by Before in Chap. 4. verse 6. John saw before the throne a sea of glasse like to chrystall which is the purest glasse Now here he sees the same sea It denotes the world of wicked men Ribera rightly calls it the multitude following Antichrist for the sea is called a gathering of waters The waters are the wicked nations obeying Antichrist as in Chap. 17. And Ierem. 51.42 Cyrus Army that vanquished Babylon is called a sea comming up upon her and covering her with the multitude of the waves thereof The sea therefore is a gathering of people or the whole multitude of the ungodly that is the world tossed like
is also another reason ab incommodo for it seems not convenient to say that the Saints after Satans loosing and when he again rageth should then reign Nay rather they shall reign Satan being as yet bound for this raging enemy being loosed would scarce suffer them to reign Besides the other opinion doth with the Chiliasts and Papists too much determinate and circumscribe the time of Christs comming to Iudgement against the expresse saying of Christ Mat. 24.26 Of that houre and day no man knoweth c. And therefore I say that both Satans binding and the Saints reigning with Christ shall bee in the same thousand yeeres Now touching these things It is demanded I. Whither the thousand yeeres be definitely or indefinitely to bee understood II. If definitely where they are to begin and end III. What condition John did see the Saints to be in during these thousand yeers IV. What Satan is said to attempt after the accomplishing of these thousand yeers In the expounding of these Questions those things are contained which follow in Verse 11. I. WHITHER THE THOVSAND YEERS BE DEFINITELY TO BE VNDERSTOOD whether I say the thousand yeers be definitely or indefinitely to be understood in both appeareth a difficulty If thou say indefinitely taking a thousand for many or for all unto the end then in vaine it were said Afterward Satan shall be loosed If definitely then the difficulty will be so to expound the beginning and ending thereof and how in the meane time Satan was bound afterwards loosed that we runne not into the errour of the Chilasts or some other inconvenience Augustine whom most of the ancient and latter Writers follow Lib. 20 de C. D. cap. 7 understood the thousand yeers indefinitely that is for the whole time from Christs death and resurrection when Satan began to be bound that he should no more seduce the Nations unto the end of the world because that sometimes in Scripture a thousand signifies indefinitely a very long time as Psal 105.8 He hath remembred his Covenant for ever the word which he commanded unto a thousand generations Notwithstanding he doth not precisely extend the thousand yeers unto the end of the world but untill the time of Antichrist who as he thought following herein the errour of his Predecessours mislead by Papias should come in the last foure years of the world and reigne three years and an halfe but he questioneth whether Antichrists time should be added to the thousand yeers or rather to the little season in which Satan is to be loosed This opinion Ribera prosecutes at large shewing Com. in Apoc cap. 20 N. 36.37 c. that these thousand yeeres signifie the whole time from Christs Resurrection unto Antichrists Kingdome because by thousand in Scripture we often understand a very great and indefinite number Joh. 9.3 Psal 91.7 1. Sam. 18.7 Psal 90.4 c. The like also we find in Heathenish Writers Virgil. 1. Aeneid 11. Aene. 2. Pers Sat. 5. Ovid. Met. Lib. 13. c. But this opinion cannot stand for many causes for first we may not rashly and without necessity goe from the Letter to Figures Now here no necessitie urgeth us to turne from the proprietie of the letter about the thousand yeers unto a trope of indefinite signification Besides neither the Subject Yeers nor the Epithite Thousand doth here admit a Trope Not the Subject because howsoever other names signifying time as houres dayes weekes moneths are often in Scripture taken improperly Yeers also attributed to God do improperly signifie eternity Job 10.5 36.26 Psal 102.25.28 Heb. 1.12 Or by an Hebraisme the time of divine Iudgement as Isa 61.2 Luke 4.19 the acceptable yeere Isa 34.8 the yeere of recompence Jerem. 23.12 the yeere of Visitation Notwithstanding Yeers with a numerall Epithite as in this place have never any other signification save propet and definite Againe neither the Epithite Thousand the which howsoever it doth sometimes both in sacred and humane Writers only amplifie a matter indefinitely as may be seen in the Examples before mentioned Notwithstanding being in Histories and Prophesies of Scripture joyned to yeers I shall alwayes beleeve that it is never taken but in a definite signification except any man can shew me the contrary Thirdly the Text it selfe yeelds us a weighty reason because Iohn indeed at first in verse 2. determinates the thousand yeers without the Article having it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but afterward emphatically repeats it foure times with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeers and undoubtedly defines the same Fourthly from the Text wee have another evident reason viz. that during those thousand yeers Antichrist was worshipped for within those thousand yeers they also that worshipped not the Image of the Beast that is of Antichrist lived and reigned with Christ and therefore it cannot be understood that these thousand yeeres were finished before Antichrists coming nor indefinitely untill his coming We are therefore to embrace their opinion who hold that these thousand yeers are definite And now let us come to consider the termes II. Where these thousand yeers have their beginning and ending Such as understand the thousand yeers definitely are diversly minded about their beginning as by and by I will shew I suppose it best to take their beginning from the Angels descension because otherwise the determination of the thousand yeers so often repeated should be uncertaine and vaine I say in case they should have an indeterminated beginning elsewhere Now the descension of the Angell was in the Incarnation of the Son of God as before we shewed Notwithstanding Satan was not bound presently upon his Nativity because the Son of God did not immediatly exercise his power in his Child-hood But the true beginning is understood from the cause why the Dragon should bee bound which was that he should deceive the Nations no more to wit by keeping them in Paganisme Where we are to begin the thousand yeers and turning them from the Gospell of Christ Therefore when the Dragon began to desist from deceiving the nations then he was bound Now he desisted from seducing the Nations any longer not presently at the beginning of the Ministery or Resurrection of Christ or of the preaching of the Apostles although the Angell did then begin to cast the great chaine upon the Dragon but especially after the dispersion of the Iewes and the destruction of the Iewish Temple and worship by the Romanes for before that time the beginnings of the Gentiles conversion to Christ were but small because the Dragon never ceased to hinder the Gentiles from the Gospell of Christ by meanes of the turbulent Iewes as the History of the Acts of the Apostles testifies But afterward Ierusalem being destroyed the Iewes were rejected and dissipated and in their roome the Gentiles were called and added to the Church as Paul teacheth Act. 13.46 Rom. 11.11 c. Then at length it appeared that Satan was bound because
thousand yeers in the mean while not denying that both they and other Martyrs should further live and reign with Christ But thou wilt say Why the thousand â—â—ers are â—â—fined to what end was it to define a thousand yeers if the Martyrs were to reign longer I answer It was meet they should be defined because of the wonderfull events that were to come to passe in those first thousand yeeres bringing as it were a new face on the whole Earth for Ierusalem being destroyed Iudaisme was to be overtâ—â—owne Satan being bound Paganisme was to decay and on the contrary Christianisme established in the whole Romane Empire not without shedding of very much blood lastly in the midst of Christianisme Antichristianisme was to bee erected and toward the end of the thousand yeeres confirmed and brought to its height with no lesse spilling of Christian blood in Gregory VII that cruell Beast 5. But the rest of the dead lived not againe Having expounded the state of the Godly what it was in those thousand yeers first on Earth afterward in Heaven now he addeth the state of the wicked during the said time on Earth that they lived not againe in the first Resurrection that by this Antithesis he might the more set forth the happinesse of the Martyrs and withall teach us that Satan was not so bound but that he still held very many even all the time of the said yeers in Paganisme and Antichristianisme who would not embrace the testimony of Iesus and live againe or be raised from the death of sin least we should imagine that the thousand yeers should be altogether a Golden-Age or that the Church were to expect the applause of the whole world This is the summe By the Rest therefore are understood all others the Martyrs and Confessours excepted who embraced not the Testimony of Iesus in all this time but were either professed enemies of Christ as Iewes and Pagans without the Church or false Christians or Antichristians in the Church These hee saith are DEAD not by a corporall but a spirituall death in sin of which death the Apostle speaketh Ephe. 2.1 1. Tim. 5.6 Mat. 8.22 Ioh. 5.25 When ye were dead in sinnes And she that liveth in pleasure is dead while she liveth so Christ Let the dead bury the dead The dead shall heare the voyce of the Sonne of man for he speaketh of the state of the ungodly living on Earth whom he opposeth to the Martyrs not as then living with Christ in Heaven but as formerly embracing and professing the witnesse of Iesus on Earth Therefore in the words The rest of the dead the distinction is not betwixt the dead but after the Greeke Phrase the Genitive is put for the Nominative The rest of the dead for the rest being dead so in Chap. 9.20 the rest of men that is other men or at least it is a distinction of such as of old were living on Earth but dead spiritually for of old the Martyrs also before they repented and embraced the Testimony of Iesus were dead spiritually as the rest but because they lived againe spiritually on Earth therefore after death they lived and reigned gloriously with Christ in Heaven But the rest lived not again To wit from the death of sin through Faith and Repentance but despising the Testimony of Iesus remained in Paganisme Or repented not of their Idolatry Hypocrisie and other sinnes in Antichristianisme as in Chap. 9.20 The rest of men which were not killed by these plagues repented not of the workes of their hands that they should not worship devils and Idols of gold c. which place doth excellently interpret this But that he speaketh not of a corporall living againe as the Chiliasts did interpret it shall by and by appeare by Iohns Declaration Vntill the thousand yeers were finished That is during the whole thousand yeers wherein Satan was bound for againe he addes the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand yeers But did they live againe afterward no certainly for they which live not againe in this life shall never live againe in the life to come Therefore the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill limits not a time of living again but simplie denyeth the same they lived not againe untill for never As Thou shalt not come forth untill thou hast paid the very last mite for never Hee knew her not untill shee had brought forth her first borne for never The Chiliasts said They lived not within but after the thousand yeeres but by the same reason they should say that the Soules of the Martyrs lived in but not after those thousand yeers Both is false for the Martyrs have never ceased to live and reigne neither have the rest of the dead ever lived againe It therefore noteth their voluntary contumacie in Paganisme and Antichristianisme that however Satan was bound in a speciall manner and could not deteine them in Infidelity yet they would not after the example of the Martyrs repent and embrace the witnesse of Iesus so as the fault of their destruction was onely in themselves The fourth thing followeth touching the first Resurrection This is the first Resurrection In the Greeke IS is left out but the Ellipsis is expressed ver 6. This is the second death By this Addition Iohn doth expresly declare what kind of living againe he meant that the rest of the dead lived not namely in that which is the first Resurrection as if he should say they lived not again in the first Resurrection the meaning is thus This is the first Resurrection for This living again in which I said the rest of the dead lived not is to be understood of the first Resurrection for the monstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred to the soules of the Martyrs which he said LIVED but onely to the rest of the dead who he said lived not again which the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe and repeated in the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth intimate The Declarat oâ— also of the contrary sheweth the same ver 14. This is the Second Death where likewise the Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred unto all that were judged ver 13. but only to them that were cast into the Lake of Fire and were not found written in the booke of Life Now it followeth to speake of the manner of this Resurrection and what it is The Chiliasts said it was corporall but here is solidly demonstrated that a corporall raising up of the Martyrs out of their Sepulchres is not proper unto the Martyrs but that it must be understood of a Spirituall living again from the death of sin in all that shall be saved THE DEMONSTRATION That the first Resurrection is not to be understood corporally but spiritually First from the differences dividing the whole Subject This first Resurrection is either corporall or spirituall But it is
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
death In my judgement this Prosopopoeia serves to the dramaticall Vision neither is it to be pressed according to the Letter according to which neither Hell can bee cast into the Lake seeing the Lake is in Hell nor Death seeing death is a meere privation of Entitie or Being as Albertus M. calleth it The summe is whatsoever was deadly noisome hurtfull and contrary to happinesse shall all be cast into the lake of fire so as nothing shall remaine to hurt the New Ierusalem Which is the Second Death That is Eternall of which Christ And the wicked shall goe into Everlasting Fire This shal be the last separating of man from God through eternall damnation as the first death was the seperation of him from God through sinne See verse 5. CHAPTER XXI The Argument Parts and Analysis AFter the Capitall adversaries with the rest of the ungodly were judged and cast into the Lake of fire here is exhibited unto John the renovation of the world that shall bee as also the Heavenly glory of the godly under a two-fold Type viz. of a Bride gloriously attired and of a most magnificent City The illustration of which Type this whole Chapter so sets forth as that the wit art hand or tongue of man is able to expresse nothing more beautifull more magnificent more glorious and sumptuous then this structure For whatsoever may seem to conduce to the glory and comlinesse of an Earthly City in respect of wals gates foundation figure streets Temples Air and lastly wealth of the Citizens ornament and pleasantnesse of life all this Iohn sees here to be most eminent and glorious in this Heavenly Ierusalem By which allegorie the holy Ghost would in some measure shadow out that unspeakable glory and felicity which the Church now militant on Earth shall after the end of her wearisome labours in this warfare receive in the Heavens the which eye hath not seene eare hath not heard nor hath entred into the heart of man This Allegory is continued unto the 6. vers of the following Chapter The Chapter may not unfitly be divided into two parts in the former of which Iohn recordeth what he saw and heard in a generall way after the judgement of the ungodly in 8. verses In the latter what he saw in particular thence unto the end In the former hee generally rehearseth FIrst what he saw two things 1. The renovation of Heaven and Earth and overthrow of the former world ver 1. 2. The New Jerusalem which he sets forth from the adjunct holinesse and its heavenly originall comming downe from Heaven and the adjunct ornament which he amplifies by a metaphor of a Bride adorned for her Bridegroome ver 2. Secondly what he heard both a great unknown voyce from Heaven As also him that sate on the Throne speaking The great voyce proclaimes the heavenly blessednesse of the godlie Behold c. consisting in two things I. the abundance of good things which God will bestow upon the Godlie The tabernacle of God is with men c. v. 3. II. The absence of things evill all which God will remove He shall wipe away all tears v. 4 The sitter on the throne 1 testifies the renovation of the world wrought by himself v. 5. Behold I make all things new II. He confirmes the blessednesse of the Godlie erewhile proclaimed I. By a command of writing Write II. By a serious asseveration that the words of the great voyce are true v. 5. III. By an asseveration of a thing so certain as if it were alreadie done It is done IIII. From his nature that he is eternall and cannot lie I am Alpha and Omega 5. By a promise taken out of the Gospel I will give to him that is a thirst III. He sheweth to whom the blessednesse belongs and what it shall be Ioh. 7.3 7. He that overcommeth v. 7. IIII. By an Antithesis he amplifies what punishment is laid up for the ungodly whom he sets forth by eight fowle Epethites v. 8. But the fearefull c. In the latter part he expoundeth what he saw particularlie I. The occasion by which he saw the same the speech of the Angel Come hither I will shew thee v. 9. II. The manner and place of the Vision He carried me to a great Mountaine c. ver 10. III. The Vision it selfe He shewed me a great City ver 10. the magnificence whereof he againe declareth first generally secondly specially Generally 1. From the greatnesse A great City 2. From the Sanctitie Holy 3. From the originall and architect Descending out of Heaven from God ver 10.4 From its glory Having the glory of God ver 11.5 From the splendor or light which he illustrates by comparing it to a Jasper cleare as Chrystall v. 11. Specially he describeth 1. The magnificence of the structure both outwardly and inwardly ver 12 c. 2. The excellency of the light v. 23. 3. The felicity of the inhabitants v. 24 c. In the externall structure he commends chiefly the wall gates form and matter The wall he commends from the greatnesse and height vers 12. And had a wall The gates 1. From the number There were twelve 2. From the keepers At the gates were twelve Angels 3. From the inscriptions Which are the names of the twelve tribes c. Ibid. 4. From the situation or coast On the East three ver 13. The greatnesse and strength of the wall he commendeth from the number and excellency of the foundations upon which it is built It hath twelve foundations and in them the names c. vers 14. Touching the form of the citie he sheweth 1. Whence he learned the same from the Angel measuring Whose instrument A golden Reed and purpose he sheweth To measure the Citie ver 15. 2. The Figure it is four square equall in length and breadth ver 16. 3. The distance on every side 12000. Furlongs The whole Citie containing 56000. furlongs verse 16. The height of the wall he sheweth by the measure to be 144. Cubits ver 17. and the matter of Iasper ver 18. The matter or substance of the City was pure gold like unto clear glasse ibid. Returning to the foundations of the wall he sets forth every thing by the excellency and variety of the matter that is of precious stones which he saith are twelve The 1. Iasper 2. Saphir 3. Chalcedonie 4. An Emerauld 5. Sardonyx 6. Sardius 7. Chrysolite 8. Beril 9. A Topas 10. Chrysoprasus 11. A Iacinct 12. An Amethyst ver 20. The gates also he commendeth from the like matter being cut out of so many pretious stones ver 21. Thus much of the outward building Touching the internall structure hee commendeth 1. the street or Market-place from the matter and clearnesse thereof Pure gold c. ver 21. II. The Temple which 1. he denyes to be externally materiall Neither saw I a Temple therein 2. What kind of Temple it was The Lord God himselfe verse 22. III. The light of the
rendred 75. Benevenutus Rambaldus a worthy historian 128. Bernhardus Clarevallensis his invectives against the Pope and Clergie more then 464 years agoe 318. Beryl growing in the Indies 565. Bellarmin touching the libertie of the will either to admit or exclude God knocking and perswading refuted 81 c. Bellarmins arguments answered 222. Bellarmins subtilties answered 321. Brightmans coniecture touching the time of the Turks power considered 188. His opinion of the flood of waters 278. His allegoriall exposition 541. Bishops why called stars and Angels 27. Bishops have no Apostolicall power 20. Bishops or teachers of Churches how they are said to be in the hand of Christ 31. Bishops must flee ambition and covetousnesse 33. many Bishops though in appearance pious are meer hypocrites 55. The Bishops did augment the sicknesse and palenesse of the Church above measure 117. 118. Romane Bishops ever since Pope silvester have striven to Lord it over their fellowes 126 127. Blasphemie what it is 290. Blasphemie of the Romane Beast 299. Blasphemie against Marie 300. Blasphemous verses of Carolus scribanius touching the milke of Marie and the blood of Christ 301. Whither the Black horse denotes hereticks 112. It denotes the Church made black with heresies ibid. The Black horse hath Christ with a ballance on him ibid. The Blasphemous title of Pope Paulus V. doth expresselie contain the number of the Beast 297. 323. Blood in the moon whence 128. The Booke of Gods providence 60. and of vniversall Iudgement ibid. The Book containing the matters which Christ revealed unto Iohn touching the last times is the Revelation it selfe 96. The open book is that which was shut before 199. The book eaten up by Iohn 207. what it meaneth ibid. The book of life 60 302. 544. Books how attributed to God in scripture 60. The books of the Ancients were rolled up 97. Bondmen and free men denote all adversaries of inferiour ranck 132. Boniface III. first established monarchicall tyrannie 118. being declared vniversall bishop by Phocas 127. 244. Boniface VIII a loftie tyrant 129. The Bow of Christ is the Law and the Gospell 108. Brimstone and hell fire 352. Bullingers opinion of the flood 278. To Buy white raiment what it is 79. C. CAlamities why foretold 126. Calling of Evangelicall preachers 378. Candidati Romans so called and why 79. Carkeyses of the witnesses what they are and how they shall lie in the streets of Rome 233. Carkeyses of the witnesses unburied 240. The Campe of the saints is the Christian world 537. Catastrophe of the Churches calamities under Antichrist 106. The Cause of Gods connivence is both his benignitie leading the wicked to repentance as also his counsell for the completing of the number of Martyrs 121. 122 Catholick Character 312. Character of the Beast 315. 314. his two fold Character ibid. Character and Charagma how they differ 312. The proper and common Character how they differ 315. Causes of Babylons ruine 455. Chaenix a measure containing a dayes provision for one man 114. Certaintie of the saintes salvation 527. Chalcedonie 564. Chalcolibanum or fine brasse 24. Chiliarchi are captains of thousands 123. Chiliasts or millenaries their ancient opinion 524. the author of it Papias ibid. the refutation thereof 525 531. The ground of their errour 515. their corrupting of the text ibid. The Chore or company of Patriarchs Prophets saints Iudges and kings represented by the four and twentie Elders 90. Chore of the 24 Elders 248. Christ why called Amen 75. Hath future things revealed unto him as he is man 3.4 is Lord of the Angels 5. his dietie more expresselie testified by no canonicall writer then by the Evangelist Iohn 5. his three fold office and benefits 10.13 His comming why promised 15. He appeared in an humane shape in the middest of the seven candlesticks 22. He opens and no man shutteth 64. How he is like to the Son of man 23.24 How he attributes the simile of a thief unto himself 57. Is called a Lambe in respect of his humility and office 100. Is our fine linen and wedding robe 482. He is the faithfull witnesse and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.11 Is the first begotten from the dead 11. and Prince of the kings of the earth 12. He cleanseth us from our sinnes two manner of wayes 13. His body doth not lie hid invisibly under the host 15. He is the onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant offering unto us spirituall wares of salvation 78. His philanthropie 80. His righteousnesse is the white robe 79. How he suppeth with us 80. His proper titles 88. Is represented to Iohn under divers figures 88. By his spirituall scepter he forceth the adversaries unto obedience 103.104 He is the Lyon of the tribe of Iudah 109. Hath the seven spirits in his hands 54. Js author of the ministrie ibid. He attributes life to himself 26. Is divided by the Lutherans 44. How he shall deliver up the kingdome to the father and reigne for ever 248. He is alpha and omega 587. The root of David the morning star 593. Is compared to a traveller knocking at our dore 80. How he is heard and let in with the benefit thereof ibid. He is the beginning of the creation of God actively and passivelie 75. Why he would rather have men cold then Lukewarm 76. What is meant by the open booke in his hand 199. Christ and Antichrist have the key of the bottomlesse pit in different respects 172. 502. Christians miscalled by the Romanes 17. Church Church discipline in its vigor in the primitive times 32. the Churches adversaries sometimes converted 67. Whether the Church may be removed 35. her abode uncertain 36. she was preserved in the Papacie 43. she sometimes lies hid in the world ibid. she must reprove notorious and scandalous sectaries 44. The Church of the called and the Elect doth differ 55. The Church abounding in idlenesse and riot heathenish and Iewish rites were brought in 76. The Churches condition in this world was alwayes red with persecution 111. She became black in the first 200 yeeres 112. And pale even to death 117. was preserved in the midst of the Papacie 139. Where she was before Luther 142. she could erre for she needed measuring 213. Why she is represented by the figure of a woman 257. her variable condition in this world 258. How she changed her sun-like clothing into purple 259. Vanishing as the moon 265. The Church triumphant her song 268. How long the Church was in the wildernesse 276. Whether there were no Church vnder Antichrist 329. Her condition at first 358. Before Luther the Church was in Babylon 459. The Church is the bride of the Lamb and citie of God 560. Why Compared to Candlesticks 27. and sometime to a vineyard 363. Chrysolite 565. Chrysoprasus whence it takes its name ibid. Chrystal what it signifies 506. Cities of the nations what they are 400. the beloved city is the Church 537. Clemanges his speech of Rome 4â—4 Clement