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
to the Churches for he is the author of al these Epistles and Iohn his penman or scribe Which further proveth the authority of this book for without doubt after Christ had made an end of revealing the mysteries of this booke unto Iohn he faithfully wrote to every one of the Churches according to the commandement of Christ These things saith he that holdeth The first Epistle hath three parts namely an inscription a narration and a conclusion In the inscription Christ is brought in speaking to the church of Ephesus by a description of his person taken from the foregoing vision which serveth both for the authority of the Epistle and to stirre them up unto attention The manner of the stile is propheticall For so usually the prophets in stirring up to attention bring God in speaking thus to the people thus saith Jehovah So Iohn these things saith hee that holdeth c. not simply these things saith Christ but these things saith he that holdeth the starres c. Thus by degrees two things are repeated which he saw before One of the starres another of the candlesticks Which holdeth the seven starres That is which holdeth the seven Pastors of the Churches in his right hand as chap. 1 vers 16. This as we have already shewed may be taken either in the better part that is of Christs loving and caring for his faithfull teachers his governing and preserving of them by the right hand of his power with precious promised rewards Or in a contrary sence it signifies that Christ detesteth and by his right hand suppresseth and rejecteth all slowbellies hirelings and wolves And so much here he threatneth to some of these teachers unlesse they did repent Who walketh in the midst of the candlesticks First he saw him standing but now walking in the midst of the candlesticks signifying hereby that Christ our Lord sitteth not still in the heavens but is present by his providence in the midst of the Church beholding all things proving our faith and obedience and recompencing the same with great rewards disliking our slothfulnesse and other corruptions punishing the ungratefull by taking away their talent from them and bestowing it on others Levit. 26 24. This walking therefore imports Christs gracious presence with his Church according to that promise I will walke among you and I wil be your God So Christ I will be with you at all times unto the end of the world This being so it is our duty to walk reverently in the sight of God and of Christ that so they not being offended may walke and abide with us Ioh. 14 23. according to the promise if a man love me he will keepe my words and my father will love him and we will come unto him and make our abode with him 2. I know thy workes In the narration are five things First their great diligence and constancy is commended for Christ prayseth and rewardeth the labour and faith of his servants because he delighteth therein I know thy workes This he speaketh not onely to this Church but to the rest yea to Laodicea also Here I take workes indifferently to be either good or bad vertues or vices of which as nothing is hidde from him so nothing shall passe without reward or punishment For it is the part of him that is the admonisher and judge to pronounce sentence of nothing but what is well knowen unto him He taketh unto himselfe not onely the knowledge of what is outward but also a cleare and perfect sight of men and all their inward actions the which Iohn often in the Gospel ascribes unto Christ He knew all men Ioh. 2 24 25. Ioh. 21 17. and needed not that any should testify of man for he knew what was in man and so Peter said unto him Lord thou knowest all things thou knowest that I love thee But who knoweth all things save God alone for he seeth all things searching the heart and reynes of man So that this is the tenth argument 10 Argument of Chr. deity to be added to the former proving the Godhead of Christ taken from his omniscience or knowledge of all things And thy labour patience The first copulative and is put for to wit thy labour and patience so the like in vers 9.13 18. Moreover he commendeth three sorts of vertues in this Bishop labour in doctrine constancy in suffering Zeale in discipline which vertues he doth in many words commend in this and the following verse by a contrary order First his labour that is his sincere and unwearied paines in preaching the word 1 Thes 5 12. 1 Tim. 5 17. For the scripture in many places cals the office of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labour as being full of wearisomnesse and trouble This is the first and principall vertue and honour of a faithfull Bishop the which Christ attributeth to this teacher But what would Christ now say of the mitred Bishops of these dayes who neither know the word of God and for the most part regard it not But being idle and dumbe are unfit to preach and so spend their time either in warre sports or following of their filthy lusts The second is sufferante that is patience in induring and constancy in overcomming the dangers injuries and afflictions with which they were exercised both by the Iewes and Gentiles for the sake of Christ For the crosse is an inseparable companion of the Gospel 1 Corinth 1 18. and therefore is called the word of the crosse both because it sheweth us the way to salvation through the crosse esteemed foolishnes by the world As also because satan doth stirre up his instruments to hate persecute and put to death the constant professors and teachers thereof as being the greatest opposers of his kingdome All which things the Angel of this Church patiently induring Iam. 1 12. is for the same highly commended of Christ for blessed is the man that indureth tentations for when he is tried he shall receive the crowne of life which the Lord hath promised to them that love him And canst not beare them which are evill The third vertue for which Christ prayseth him Matth. 18 17. 1 Cor. 5 5. Apolog. 2. Apolog. chap. 39. Treat 35. in Matth. Rom. 7. is his singular Zeal in observing Church discipline namely his strong opposing of such vices as violently brake in upon the congregation and his due administration of Church censures against scandalous persons casting them out of the communion of the Church as Christ commanded And indeed Church censures were in full force in the primitive time to the great good of the Church as Justin Tertullian Origen and others of the ancient writers testifie And hast tried them Now he repeateth and declareth the particulars shewing in the first place who those evill persons were and wherefore he could not beare with them But vehemently withstood the false Apostles seeking to creep into the Church examined their false doctrine
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
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
event manifested that they were to be taken in a proper sense as Daniel also teacheth Chap. 9.2 Bellarmin granteth that then a certaine number is put for an uncertaine Lib. 3. de ◠R. cap. 8. when the number set down is full and perfect as 10.100.1000 but not when diverse numbers great and small are propounded But this is infirme and false as appeares by Luk. 13.32 I doe cures to day and to morrow and the third day I shall be perfected which is indefinitely spoken And Matt. 18.22 Forgive thy brother seventy times seven indefinitely for verie many times And Revel 7.4 14.1 144000. are said to be sealed indefinitely Rev. 9.5.10 The Locusts shall hurt five moneth in this very Chapt. v. 11. the two wittnesses shall ryse againe after three dayes a halfe Reve. 14.20 Blood flowed out of the Lake by the space of a thousand six hundred furlongs all which foresaid places are indefinitely to be understood Yet if I durst speake any thing touching the certaine beginning of these 42. moneths I would as most doe by a propheticall mysterie applie them to 1260 yeeres beginning from the time that the holy city began to be troden under foot by the Romane Gentiles not the old but new that is by Antichristian Popes whom we have shewed to be here noted by the Gentiles They began to tread upon the Church after they were lifted up into the chaire of universall pestilence among whom Boniface was the first in the yeere 606. Then the star of the Church of Rome fallen from heaven upon the earth opening the bottomlesse pit brought forth out of the smoke those mortal Locusts spoken of Chap. 9. From the yeere of Christ therefore 606 untill this time the holy citie hath been troden under foot by the Romane Gentiles which is the space of 1073. yeeres and is yet to be troden down 223 yeeres more to wit untill the yeere of Christ 1866. But let this terme bee indefinite seeing the Lord hath reserved it to himselfe undoubtedly will shorten it for the elects sake Wherefore I will determine nothing of these fourty and two moneths 3. And I will give to my two witnesses I have expounded the generall prophesie touching the future reformation of the Church after that the Companie of priests were departed from the faith unto paganisme and Antichrist had troden downe the holy city by his tyranny Now followes the speciall prophesie touching the instruments manner successe and event of this reformation serving for the comfort of the faithfull for when in appearance Antichrist shall have wholy troden the holy city under foot and thrust Christ as it were out of all his possession then he will shew that he ruleth in the midst of Antichrists kingdome and will renew preserve unto himself a measured Tēple in the city troden under foot viz. by the prophesie of his two witnesses Now this part of the prophesie is also full of difficultie as who these two witnesses are after what manner they prophesied and to what times this history appertaines For here are almost as many opinions as expositours Yet these things will not be altogether obscure unto us if we give heed unto the scope laid down by us in the Argument and Analysis And I will give So Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adversatively yet it may well be read but I will give because it is as it were an exception as if he had said In outward appearance the whole city shall be troden down all prophesie extinct by Antichrists tyrannie but I will restore prophesie For the word power is not in the Greek but added by the translatours to make up the sense that the city of God may be rebuilded I will give to my two witnesses He neither names the witnesses nor expresseth what he will give them Some therefore gesse one thing and some another Beza here adds the same to wit the holie city which agrees well with the sense because Christ will truelie give that is recommend the same unto his witnesses that so it may be set free from oppression and purged from the filthy smoake of Antichrist Others I will give them to wit a mouth and wisedome which Antichrist shall not be able to resist according to that in Luke 21.15 I will give you a mouth and wisedome which all your adversaries shall not be able to gainsay or resist Which promise is made to all faithfull professours of the name of Christ Others I will give them to wit my spirit which is all one with the former but it seems rather that the two future verbes are coupled together as noting the end and effect I will give to them and they shall prophesie for I will give unto them that they may prophesie that is authoritie or power to prophesie and somuch such coupling often signifies as Gen. 34.30 They shall gather themselves together against me and smite me and I shall be destroyed For that they may smite me and I and my house shall be destroyed So Ierem. 9.1 Oh wo will give my head to bee waters and mine eye a fountaine of teares and I will bewaile night and day the slaine of my people For that I may bewaile as Pagninus expresseth it They shall prophesie therefore to wit againe according to the commandement Thou must againe prophesie But concerning these witnesses who they are and what time was determined for their prophesying is a difficult question I will briefly speak somewhat of it The Papists taking the whole literallie doe vainly dream The Papists fable about the two witnesses that when the Iewes with their leader Antichrist shall have recovered the citie of Jerusalem then these two witnesses shall be present who by prophesying shall oppose themselves against these perfidious Iewes and Antichrist 1260 dayes that is three yeeres and an halfe The witnesses they say are Enoch and Elias whom they affirme to be yet alive in paradise and there reserved to this end that returning into the world they may resist Antichrist But beeing slaine by him they shall againe be restored to life after three dayes and an half at the beholding of which miracle the Iewes as they faine shall turne to Christ and put Antichrist to death in mount Olivet and thenceforward prepare themselves for Christ who should now come fourty and five dayes after From this fable Bellarmin drew his third demonstration in defence of the Pope that he is not Antichrist neyther that Antichrist is yet come because saith he the two Prophets Henoch and Elias must come before Christ but these are not as yet come whereas the Pope of Rome hath now reigned for many ages Therfore he is not the Antichrist neither is Antichrist as yet come The major of this fable he laboureth to prove first by foure places of Scripture Malach. 4.5 Behold I will send the prophet Elias c. Ecclus 48.10 Elias is written in the judgements of times to pacific the wrath of the
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
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
be brought into their treasury What is more ravenous then the Clergie who suffer none either to be borne live or die freely Hereupon Frederick the Emperour writing to Pope Hadrian touching the prohibition of Cardinals Baleus in vita Hadr. IV. his Churches saith he are shut neither are his Cities open for we see them to be not preachers but robbers not peace-makers but money-takers not repairers of the world but insatiable heapers up of gold Lastly what is more horrible then the Popish Edicts Bulls Writs Amos. 3.8 written at Rome not with inke but in blood If the Lyon doth reare who will not feare The Romane Beast roaring against Emperours Kings Electours Princes Bishops Vassals who will not tremble Thus we see how the prodigious disposition of Antichrist is lively represented by this monstrous Beast And the Dragon gave him his power Here follows the Beasts power But from whom hath he it The Dragon gave it to him Now there is no power but from God And therefore the Beasts power is not lawfull but a corruption of power and tyranny having for its authour him who said All these things will I give thee if falling down thou wilt worship me viz. the Devill that lying Serpent His power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it vertue but I rather allow the former least there might be an ambiguity in understanding it of a naturall or morall vertue The power of the Dragon is his malice fraudulency and strength to hurt so that the Dragon did fill the Beast God so permitting the same as Ribera well observeth with all deceiveablenesse of unrighteousnesse and wickednesse to seduce and destroy And his seat Or Throne as all Greeke copies have it But the Vulgar omits it The Throne of the Dragon is his kingdome and rule which he hath in the children of disobedience in regard whereof he is said to be the god of this world This kingdom he gave to Antichrist by making him the god of this world who by a pretended power gives the kingdomes of this world to whom he will according to that of the Lateran Fathers crying out to Julius II. Thou art all in all and above all to thee is given all power in heaven and in earth According to that of the Poet By oracle of thine own voyce the world thou governest all And worthily a god on earth men thinke and do thee call And great authoritie The which will appeare in ver 5.6.7 And by it we understand who is Antichrists benefactour here then we may see what before was obscurely spoken viz. He ascended out of the sea that is came forth out of the bottomlesse pit of hell unto the height of the Vniversall Chaire is here more clearly expressed in these words 2 Thes 2.9 The Dragon gave him his power and his throne and great authority And most plainly by the Apostle Whose comming is after the working of Satan with all power and signes and lying wonders with all deceiveablenesse of unrighteousnesse c. 3. And I saw one of his heads The Kings edition omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw but the sence and consent of copies requires it It signifies the weakning and restitution of the Beasts power of which some say one thing some another It is a weak fiction of the Glosse displeasing also to Ribera viz. that Antichrist should feine himself to be dead and afterward rise againe in imitation of Christ and by this deceit gaine to himself that admiration here spoken of But John saw not the Beast dead or as it were dead but one of his heads wounded as it were unto death that is so mortally wounded as that he was not farre from being dead But if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine be understood really of the slaughter and death of the head as in Chap. 5.6 the Lamb appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine that is truely slaine and dead yet it no way helps the fiction for howsoever by the killing of one head the Beast indeed was hurt yet not wholly dead But the former sence is hereby confirmed that this stroke is twice called a deadly wound and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wound inflicted by the sword Our Interpreters who understand this Beast of the old Romane Empire do all agree that here is noted some remarkable weakning thereof but others apply it otherwise Some understand the one head of Julius Cesar the first Emperour who being slaine the Empire received a deadly wound but was healed again by Augustus Others referre it to the death of Nero in whom the family of Caesars ceased and then the Empire seemed to be near a dissipation when in a few moneths after were slaine three Emperours viz. Galba Ottho and Vitelius yet this wound was healed by Vespasian whom the Common-wealth of Rome as Aurelius Victor reports being almost spent by the cruelty of tyrants obteined by a providence for their Emperour after LVI yeares that it might not utterly be ruinated But these wounds were before Johns time whereas here he prophesieth of the Beasts wounded afterward Others understand it of the scisme of the Romane Monarchie under Heraclius occasioned by Mahumet in the East and the Pope in the West by which division the Romane Empire was so shaken as it had much adoe to subsist the which wound they conceive was again healed by Charles the great But we have shewed before that the Beast or Antichrist doth not here absolutely denote the Romane Empire Now whatsoever this be we may wel referre it till we come to Ch. 17. v. 11. yet here we must consider what is meant by the Beasts deadly wound and what by the healing thereof Concerning which although our Interpreters who interpret the Beast to be Antichrist doe not precisely agree in every thing yet hence the Papists have no cause to insult For the verity of our tenet viz. that the Pope is Antichrist may firmely stand although it be not so easie to define all the particulars of this mystery for Histories testifie that the Beasts head hath already been diversly wounded or know to what mortall wound of Antichrist the holy Ghost here properly points at Lib 3. de P. R C. 15. In Apocal. 13. Beside the Iesuites are no lesse differently minded about it Bellarmine approves of the fable touching the feined death and resurrection of Antichrist This Ribera refutes and imagineth that not Antichrists head but a head of one of the ten Kings a member and fore-runner of Antichrist was wounded Alcasar rejecting both contendeth that Nero being this Head mortally wounded did live againe in Domitian I forbeare to rehearse more Three of them we see disagree each from other And why may not ours also holding to the main dissent in some thing without a manifest note of errour Brightman a most learned Interpreter is of opinion Ennead 7. l. 7 sub fin that this wound is to be referred to the
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
Temple of Heaven from the Throne saying It is done 18 And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19 And the great City was divided into three parts and the Cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath 20 And every Island fled away and the mountaines were not found 21 And there fell upon men a great haile out of Heaven every stone about the weight of a talent and men blasphemed God because of the Plague of the haile for the Plague thereof was exceeding great THE COMMENTARY ANd the seventh Angel poured out Now the Battle is expected but yet it is intercepted by the seventh Angell pouring out the seventh Viall and last plague the which respecteth the last judgement and the casting the Fighting Adversaries into eternall punishment It is so apparent that this is a true description of the last judgement that almost all Interpreters acknowledge the same Yet none of them give a sufficient reason why it is here again repeated seeing it hath so often before been described save onely they say it is done by way of anticipation But what cause is there that this Anticipation should be so often iterated certainely none at all except it be because this is the last Act of the fift Vision Now every of the Visions as hitherto wee have seene doe end with the last Judgement So that this part of the Vision is to be compared with the former Analogies of Chap. The latter Act of Vision 5. 7. towards the end of the second Vision and Chap. 11. towards the end of the third Vision and Chap. 14. towards the end of the fourth Vision Now in this they differ that in Chap. 7. the last judgement is onely described by the deliverance of the godly On the contrary in Chap. 11. 14. and here also it is only figured out by the destruction of the Antichristians This also is to be observed That the seventh Viall doth answer to the seventh Trumpet in Chap. 11. but not to the seventh Seale in Chap. 8. the opening whereof did not shut up the foregoing Vision but made way for the following Now to the words The last Viall is poured out into the Ayre which is the common receptacle of all living creatures The ayre therefore being smitten with the fury of Gods wrath and infected with pestilence what should follow but the common destruction of the creatures and end of other things of which that we might not doubt there came a great voyce saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done It is a great voyce because with marveilous earnestnesse it proclaimeth the judgement of the last Day It came out of the Temple of heaven from the Throne that we might understand it was the voice of God or Christ the Iudge sitting on the Throne The voice It is done is as it were abrupt or suddenly broken off because in a moment it shall put an end to the fatall battle of the wicked against God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded It hath bin or It is done in both which senses is proclaimed the end of the world Beza limits it It hath bin to wit Babylon as it is in the Poet Troja fuit fuimus Troes But it is better to take it absolutely It is done that is now is the end of all wordly matters for it is a dramaticall clause As when the Comoedie is ended one cryeth out in dissmissing the Spectators Acta est fabula Plaudite So then the fashion of this world shall passe away and come to an end when it shall be proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done as Christ dying on the Crosse cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished signifying that the mysterie of our redemption was now accomplished by his death that we might not seeke or exspect any thing otherwhere as necessary to salvation In a word by this voyce we are sent backe to what was before spoken by the Angell sounding the seventh Trumpet Chap. 10.7 That the mysterie of God should be finished As before therefore at the sounding of the Trumpet so now at the pouring out of the seventh Viall the Angell cryeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done or It is finished 18 And there were voyces and lightnings and thunders These horrible effects of the last Viall do figuratively signifie the comming of Christ the Iudge the end of the world and the destruction of the ungodly as Chap. 11.19 Now the effects are Four 1. Respects the Aire 2. The Earth 3. The Sea 4. Men. First there are voyces and lightnings and thunders in the Aire 1. Signes in the aire These are not such lightnings as came forth from the throne Chap. 4.5 Neither such as happened at the casting of the censer upon the earth Chap. 8.5 for they were effects of the preaching of the word but such as concluded the third Vision Chap. 11.19 Beeing Signes I say of Christs comming to judgement and taking vengeance in flaming fire on them that know not God who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power to wit 1 Thess 1.8 those shakings of the powers of Heaven the melting of the elements and horrible tempests spoken of by Christ and Peter Mat. 2429 Pet 3.10 with these things the Lord will at last come to judgement and take away the furious weapons out of the hands of all such as fight against God Secondly In the earth is an earthquake such as was not since men were upon the earth And no wonder for this shall be no naturall earthquake Signes in the earth but the earth being smitten with lightning from Heaven shall be shaken and rent into a thousand pieces and be burnt with fire with all the workes that are therein Now the Antichristian earthquake before mentioned in Chap. 6.12 and 8.5 differs from it 2. Pet 3.10 19. And the great City was divided Or rather broken c. Now he expoundeth what in this common destruction happened in particular to Antichrists Seat and Cities of other adversaries that is their kingdomes Forts Armies and Palaces The great City was broken that it rent asunder by the earthquake into three parts that is It fell being broken to pieces for here three parts denote the destruction and the threefold number the perfect full and utter ruine thereof for a Citie being divided by an earthquake into divers parts cannot remaine entire but must of necessity perish Thus I understand this rupture not of a light sha king or rent but of a totall subversion of the great City The which sense the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fell doth necessarily import for the Great City shall suffer no lesse overthrow then
giving us to understand these soules were slaine for that Essentiall word of God who in the foregoing Vision Chap. 19 13. sate on a white horse that is the eternall Son of God for whose sake many thousands laid downe their lives in the Arian Macedonian and Nestorian tempests c. in the three hundred following yeers Wherefore he saw both the soules of these and of the other Martyrs resting on thrones in Heaven And them that worshipped not the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever The Ellipsis or defect is to be supplied from the foregoing part Thus I saw also the soules of such sitting as had not worshipped c. These he distinguisheth from the former because they are latter in time which the adjuncts shew They worshipped not the Beast and his Image c. Perhaps also all were not Martyrs but some of them Professours onely though but few seeing the Beast caused all to be slaine that worshipped him not and his Image Chap. 12.15 These therefore had to doe with the Beast Now the Beast began to reigne rage and to be worshipped in the last Ages of the thousand yeers viz. from the six hundred and sixt yeer as we shewed in Chap. 13. 17. whosoever therefore from that time even unto the end of the thousand yeeres did constantly oppose the Beast and got the victory over him which was said of the multitude of Harpers standing on the Sea of glasse Ch. 15.17 and unto which multitude these also belong are here spoken of and commended for their constancy in banishments torments and all manner of punishments which they suffered in maintaining the Faith of Christ against the Beast Whence we gather these certain conclusions I. That the Beast his Image and his Character were within these thousand yeers because there were then some who worshipped the Beast to wit all the Inhabitants of the Earth Chap. 13.8 and they that would not worship him were either Martyrs or Confessours II. That Antichrist was again to rage within the said thousand yeers because the Beast then was and would be worshipped Now the Beast is Antichrist as appeared Chap. 13. 17. and Ribera confesseth Cap. 13. Numb 1. Cap. 19. Num. 31.32 III. That these yeers are not indefinitely the whole time from the Vision untill the end of the world or untill the comming of Antichrist because Antichrist began to rage between them or while they were running on IV. And lastly that the Papists Antichrist who as they feine shall come and beare sway in the last foure yeeres of the world is but a vaine Skare-crow by which they deceive themselves and the world because Iohn foretold that the true ANTICHRIST should bee manifested within the first Thousand yeeres after CHRISTS descension Ribera saw this knot in Apocal. Cap. 20. Num. 33. therefore to untye the same he saith that which followeth And lived and reigned is not to be referred to those that worshipped not the Beast but onely unto the soules of them that were beheaded for the testimony of Jesus But this subtilty is too repugnant to the Text and sheweth that here the Papists are at a Non-plus for John saith of the very same they lived and reigned Of whom he had before said they sate upon thrones Now these were not onely such as were beheaded but also the Conquerours of the Beast But saith RIBERA he saith not that these were dead or slaine What of that It is enough that he maketh the Confessours also Conquerours of the Beast and saith that they sate with the Martyrs or certainly he meaneth that these also were slaine because before in Chap. 13.15 he had said that all that worshipped not the Beast and his Image were slaine but these worshipped not the Beast and his Image therefore they were either slaine or Confessours that were Conquerours of the Beast and it remaineth that they sate with the Martyrs It remaineth that they lived and reigned in these thousand yeers It remaineth that the Beast was within the said first thousand yeeres for betweene this time Iohn saw the soules of the slaine for the Testimony of Jesus and of them that denyed to worship the Beast but the worship of the Beast could not be refused before he was Lastly it remaines that the Papists Fiction touching the Beasts coming in the last four yeers of the world is as repugnant as the opinion of the Chiliasts to this most manifest place of Scripture And they lived and reigned with Christ these thousand yeeres Now comes as it seemes the inextricable knot which of old drove the Millenaries into by-wayes while they did not sufficiently consider neither the Scope nor the words of the Prophesie nor the Analogie of Christian beleefe The which least it happen to us also let us well ponder the sense of the words directing the same to the scope before declared Let us therefore I say consider of these things in order I. Who they were that lived and reigned with Christ II. How and how long they lived and reigned with him III. Who were the rest of the dead and how they lived not againe IV. What the first Resurrection may bee V. LASTLY What the opinion of the Chiliasis or Millenaries was and how to bee refuted What concernes the first Beza renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived and reigned which are Preterperfects by the Futures shall live and reigne because he saw ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reigne is in the Future But here the Preterperfects are to be retained because they answer to the Preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate notwithstanding the difference in respect of the sense is very little for John speaketh of things to come as past by a Propheticall manner for the certainty thereof but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ belong in common to both They lived with Christ Who they are that lived reigned with Christ and with him they reigned But who To wit They which sate on Thrones also reigned and lived with Christ namely the Soules of them that were slaine by Romane Tyrants and by the Hereticks for the witnesse of Iesus and the Soules also of the slaine or tormented for denying to worship the Beast as erewhile I shewed against Ribera's subtilty For John declareth the condition of those whom he saw sitting on thrones what it was during the thousand yeeres both corporally on Earth already spoken of and spiritually in Heaven which here he declareth They lived and reigned with Christ to wit contrary to the foolish opinion of the world touching them which is for the consolation of the Godly The world indeed judged these slaine to have miserably perished but death to them was life Oppression a Kingdom with Christ This is the First that the soules of the slaine not restored to their bodies but being out of them as before wee shewed did live and reigne with Christ The Second seems more difficult to be expounded viz.
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
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