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
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
forceable falling on the Dragon Hee layed hold on him The Dragons Surname and binding and the time of thousand yeers ver 2. The place also and the manner of the imprisonment He cast him into the bottomlesse Pit and shut him up c. and the end that he should deceive the Nations no more and the time of his loosing Afterward he must be loosed a little season ver 3. 3. By a certaine Prolepsis or prevention whither in the meane while the affaires of the Church should be in peace and whither the Dragon being bound Tyrants should not persecute the godly and the Beast rage and invade the kingdome John seeth the soules of them that were beheaded for the testimony of Iesus and them that have not worshipped the Beast sitting on thrones living and reigning with Christ those thousand years ver 4. Whose happines is figured out by the Antithesis of the wicked who lived not againe during those thousand yeares but remained in the death of sin ver 5. And it is amplified by an Exclamation ver 6. In the second part touching the loosing of the Dragon is shewed 1. when and whence the Dragon was loosed Ver. 7.2 What he attempted being loosed to seduce againe the Nations and to gather Gog and Magog to battel Ver. 8.3 What was the successe of the attempt They compasse the campe of the Saints about and the beloved City this attempt is broken off in the former part of verse 9. In the third part which is the Catastrophe of the Gogish battell the destruction of the adversaries is described 1. Specially both the overthrow of Gog and Magog in the latter part of Verse 9. as also the punishment of the devill himselfe verse 10.2 Generally the last judgement of all In which type is noted 1. the majesty and preparation of the Iudge ver 11.2 The guilty to be judged all the dead and the sentence taken out of the Books ver 12. 3. A prevention touching such as were swallowed up of the Sea Death and Hell that they were all delivered up ver 13. 4. The execution of the Sentence both on the last adversaries Death and Hell Verse 14. as all others Verse 15. CHAPTER XX. The First part of the CHAPTER Of the DRAGONS binding a thousand Yeeres 1. And I saw an Angell come downe from Heaven having the Key of the bottomlesse pit and a great chaine in his hand 2. And he laid hold on the Dragon that old Serpent which is the devill and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seale upon him that he should deceive the nations no more till the thousand yeers should be fulfilled and after that he must be loosed a little season 4. And I saw thrones and they sate upon them and judgement was given unto them and I saw the soules of them that were beheaded for the witnesse of Jesus and for the word of God and which had not worshipped the Beast neither his image neither had received his marke upon their foreheads or in their hands and they lived and reigned with Christ a thousand yeers 5. But the rest of the dead lived not again untill the thousand yeers were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power but they shall be Priests of God and of Christ and shall reign with him a thousand years THE COMMENTARY ANd I saw Beza Then I saw which must be understood of the order of the Visions for this he saw after the former not of the order of the events as if this taking of the Dragon The order observeable and these thousand yeers should in time follow the damnation of the Beast For seeing the Beast is Antichrist certainly his destruction and casting into hell shall not be but by the brightnesse of Christs coming and in the last Iudgement as was shewed in the foregoing Vision 2. Thes 2 8 But after the last judgement there shall not be a thousand yeeres in which Satan shall be bound and these things be done which Iohn now seeth And therefore the Events of this Vision shall not follow but in time goe before the events of the foregoing Vision This is a certaine Argument that this Vision is diverse from the former and is no particular Vision which supplies the former and that in the Visions a continuated order of History or Times is not to be observed as most Interpreters imagine Wherefore after all other apparitions This last Vision is a recapitulation of all the foregoing visions this last Vision as it were in place of a conclusion is exhibited unto Iohn in which under new types and the wonderfull binding loosing and condemnation of the Dragon and of the description of the Heavenly Ierusalem is set forth unto Iohn the entire face of the Church prefiguring the History from the first gathering thereof among the Gentiles untill its last glorification in Heaven not indeed by a vaine repetition of the same things but a most profitable revealing of things divers from the former mysteries viz. touching the overthrow of Paganisme among the Gentiles through the coming of Christ of the tempests and distractions of the last thousand years with which besides the cruelty of the Beast the Church shal be exercised and of the most joyfull end of all the calamities of the Church For touching the First Iohn till now had seen nothing Of the Second he had seen somewhat but obscurely under the sixt Trumpet Of the third also he had heard but very little by one of the foure and twenty Elders towards the end of the second Vision Now it was very much for Iohns and ours instruction and consolation that none of these things should be hid from him Therefore there was weighty reasons why after the other Visions this also at last should be exhibited Thus much briefly touching the Order An Angell come downe from Heaven This Angell figures out CHRIST as the adjuncts and effects do prove For he hath the Key of the bottomlesse Pit that is the power of hell and death which Christ before attributes to himselfe Gen. 3 15. Heb. 2.14 Luk. 11.22 Chap. 18. ver 18. and he bindeth Satan which is proper to Christ for hee it is that bruised the head of the old Serpent Who through death destroyed him that had the power of death that is the devill He I say is that Stronger taking the house and dividing the spoile of the strong armed man Neither is it new that Christ should be represented by an Angell in this REVELATION as we see Chap. 7.2 Chap. 8.3 Chap. 10.1 c. But that it should be some ministeriall Angell who while Christ was suffering on the Crosse coming from Heaven bound the devill in the bottomlesse Pit is a fiction of Ribera's contrary to the truth of the Gospell Tob. 8.3 and is not
he was not able to seduce the Nations any longer or uphold Paganisme But that was in the yeer of our Lord LXXIII This yeare therefore we make the beginning of the thousand yeers of Satans binding From hence unto the Yeer of our Lord 1073. The end of the thousand yeeres are a thousand yeers at which time Pope Gregory VII a Celtiberian Monke and diabolicall Iugler poysoning Alexander II. invaded the Papacy by most wicked arts who sitting on the Papall Chaire the devill began againe to be loosed and to rage tumultuously filling the Christian world in a horrible manner with wars and slaughters by the means of this his cursed instrument But thou wilt say Whether the Dragon were bound in the first thousand yeers Did not Satan in the first three hundred yeers after the descension of the Angell most cruelly afflict the Church by the Romane Tyrants and in the three hundred following yeers defiled the Christian world with most grosse heresies and in the four hundred succeeding yeers raised up the Romane Antichrist out of the bottomlesse Pit giving unto him his Throne and great power working with all manner of unrighteousnesse and cruelty in the very heart of the Church How then could Satan be said to be bound these thousand yeers in which he raged so outragiously I answer The binding of Satan as before I said may not be absolutely understood as if he then could not or did not hurt the Church at all but restrictively unto the cause expressed in the Text so farre as he was then restrained from seducing the Nations any longer that they should not embrace the Faith of Christ To this binding of Satan it is sufficient that then he could not by the Tyrants Iewes or Philosophers hinder any longer the propagation of the Gospell among all Nations And therefore howsoever in great number the Gentiles were converted to Christ and Paganisme every where decayed yet no marvaile though Satan did rage in his principall members and breathed out threatnings by the Tyrants of the Romane Empire and by Hereticks in the Church it selfe Hence arose so many persedutions of the Saints and such great conflicts of the Church with Hereticks during sixe hundred yeers neither is it strange that Antichrist was then raised up by Satan for seeing hee was bound himself he gave his throne and power to Antichrist that the Beast might be the Vicar of the Dragon while he was in bonds and the more furiously exercise all his power Hence the Dragon is said to have given his Throne to the Beast Revelat. 13.2 By which it plainely appeareth how far these thousand yeers do agree with The comparing of the thousand yeers with the 1260. dayes 42. months or differ from the 1260. dayes and the 42. moneths in which the Holy City is said to be troden vnder foot by the Gontiles Chapter 11.2 and the Beast was to rage Chap. 13.5 In some part they agree for in the last foure Ages of these thousand yeers those 1260. dayes and 42. moneths began to run on because in them the Beast began to tread the Church under foot But they differ in that these thousand yeers are referred to Satans binding the 1260. dayes and the 42. moneths to Antichrists tyrannicall reigne They are already ended more then five hundred yeeres these are not fully ended because the Beast hath as yet scarcely reigned a thousand yeers Now those things that are brought against this our opinion Objections taken away are easily taken away FIRST the Order of the Prophesie is objected viz. that the Dragon shall at length after the Beast is cast into the Lake of fire be bound a thousand yeers in the bottomlesse Pit but the casting of the Beast shall bee the ruine of the Papacy Therefore the thousand yeers shall not be begun till at length after the ruine of the Papacy But the major is denyed because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision but not in order of time Before I say Iohn saw the Beast to be cast into the lake in the foregoing sixt Vision being as it were the last Act of that Vision but not in this last Vision in which is now afterward related the binding of the Dragon the which notwithstanding praeceded the casting of the Beast or ruine of the Papacy many Ages being as it were the first Act of this last Vision The plaine and forcing reason hereof is that the Beast and False-prophet shall not be abolished but by the brightnesse of Christs comming to judgement But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement The cause therefore of the errour is that the diversitie of that and this Vision is not observed Secondly they object That if the thousand yeers must begin from the destruction of Jerusalem then that time in which Satan shall be again loosed cannot be called a SHORT SEASON because it containeth above five hundred yea about sixe hundred yeeres But the consequence is denyed for although the time of Satans loosing hath now bin for these five Ages and perhaps shall continue an Age or two more even untill the end of the 1260. dayes the which thing the Lord knoweth Notwithstanding we have a little before clearly demonstrated that it is rightly called a LITTLE SEASON both in respect of God as also in respect of the Dragon and of the Ages past and lastly and that indeed principally in respect of the thousand yeeres of Satans binding then which that time shall be shorter because God will shorten those dayes for the elects sake Thirdly they object that such as have not worshipped the Beast nor received his Character should not then reigne with Christ those thousand yeeres But this is denyed for the thousand yeers were ended in Gregory VII unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on during all which time very many Martyrs and Professours worshipped not the Beast and his Image All these therefore after death did according to their soules live By the figure called Synecdoche a part is taken for the whole and reigne with Christ in blessednesse those thousand yeeres by a Synecdoche because they lived with Christ in the last foure hundred yeers of the said thousand Now in verse 4 I will plainly shew that this Synecdoche is neither unusuall in common speech nor in Scripture or that it derogates any thing from the happinesse of the latter Martyrs As therefore the Martyrs lived not altogether or were all put to death at one time but successively so also they began not altogether to live and reigne with CHRIST in Heaven but successively during those thousand yeeres Lastly It is objected that the devill was not bound in those first thousand yeers because he seduced very many But this was resolved in the first Question for neither are we to imagine that Satan was so bound
saying of Christ Render not evill for evill Pag. 461. 82. How it stands with justice to render double Pag. 462. 83. Whether God in commanding to render the double according to Babylons workes doth command rapines theft wickednesse c. Pag. 463. In Chapter XIX 84. Whether Alcasar hath sufficiently demonstrated that properly the Church of Rome is the wife of the Lamb. Pag. 481. 85. Whether Iohn did well in proffering to worship the Angell and whether the Angell did well to prohibit him Pag. 484. 582. In Chapter XX. 86. Of the binding and loosing of Satan what when and how it was Pag. 502. 87. A disputation touching the thousand yeeres of Satans binding 506. whether they be definitely to be understood 507. where they take their beginning and ending 508. what was the condition of the godly in the thousand yeeres 511. 88. Who were the living and reigning with Christ 514 89. After what manner and how long they lived and reigned with Christ 516. 90. Who are the rest of the dead and how they lived not againe 517. 91. Of the first Resurrection how it is to be understood 518. 520. 92. Of the Chiliasts opinion the Authors thereof and its refutation 520. 521. 93. Of the first and second death 519 526. 527. 94. What Satan is said to do the thousand yeers being ended and when he was loosed 530. 95. A disputation with Bellarmine and Ribera about Gog and Magog 539. 96. Of the old and new Goggish war its occasion and beginning 536. 97. Of the perpetuall torments of the damned 540. In Chapter XXI 98. The description of the new Ierusalem whether it bee agreeable to the Church-Militant on earth or to the Romane onely 541. 99. Of the new Heaven and the new Earth 549. 100. Ludovicus his jest on Sophisters about the Lake of Fire 557. In Chapter XXII 101. A Disputation against Sophisters for the authority and perfection of the divine Scriptures 580 c. 102. Of the doctrine of Iustification by Faith 584. 585. A COMMENTARIE Vpon the REVELATION OF IOHN THE APOSTLE The argument parts and analysis of Chap. 1. After the title and Apostolical salutation to the seven Churches of Asia Iohn rehearseth the first vision namely the seven golden candlesticks and Christ his glorious walking in the middest of them and how hee was affected with the vision and received from Christ commandement for to write the same both concerning things present and to come The parts of the chapter are two the former containes the preface to v. 9. The latter the vision of Christ gloriously walking in the middest of the seven candlestickes from vers 9 unto the last THe preface containes the title and thâ—â—postolical dedication of the booke The title shewetâ— first the argument of the booke that it is a â—â—velation of things to come Christ the â—uthoâ— of it as also the ministerie of the Angel vers 1. Secondly it notes the person of the author by a periphrasis or description vers 2. Thirdly it commendeth the profitablenes of the booke from the necessitie of it vers 3. The dedication containes the prosopographie or description of the persons who and to whom he writeth vers 4. Secondly the Apostles wish viz. grace from God and from the seven spirits as also from Iesus Christ whose threefold office he declareth v. 5. Thirdly the celebration of the prayses of Christ and giving of thanks for a threefold benefit received from him v. 5 6 His comming to Iudgement is promised by the words of Zacharie vers 7 and in the last place bringeth him in testifying his eternall Godhead and omnipotencie vers 8. The vision containes the preparation vision it self In the preparation Iohn sheweth the name how hee was affected the place of his banishment and the cause vers 9. Secondly the time and manner of the vision vers 10. Thirdly a command to write the vision and to send it to the seven Churches by name vers 11. Fourthly his Gesture vers 12. In the vision are three things first the form secoÌ„dly the effects thirdly the things following The form of the vision which hee saw is twofold first the seven Golden candlestickes Secondly the form of the Sonne of man in the middest of them whose habit and clothing hee describeth vers 13 His head Hair and eyes v. 14 His feet and voice vers 15 His right hand holding the seven starres his mouth armed with a two edged sword and his face shining like the sun vers 16. The effects are first Iohns Great amazement secondly his falling to the ground v. 17. The things following are first a twofold comforting of Iohn first by Gesture the laying on of the right hand vers 17. Secondly by speech bidding him not to fear and the reason is taken from the person adjuncts of the speaker viz. because hee is eternall God the Lord of life of death of hel vers 11 2 The command of writing the present vision following prophesies 3 The unfolding of the mysterie first of the seven starres that they are the seven pastors and secondly of the seven candlestikes to bee the seven Churches of Asia THE FIRST PART OF THE CHAPTER CONTAINING THE PREface title and dedication of the booke THe Revelation of Iesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Iesus Christ and of all things that he saw 3 Blessed is he that readeth Exod. 3.14 1 Cor. 15.21 Col. 1.18 and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand 4 Iohn to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 5 And from Iesus Christ who is the faithfull witnesse and the first begotten of the dead and the prince of the kings of the earth unto him that loved us and washed us from our sins in his own blood 6 And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 7 Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall waile because of him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty A COMMENTARIE VPON THE REVELATION Chap. 1 vers 1. THe revelation this prophetical title doth expresse the argument of the booke called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning the meaning of which word there is extant in a colledge called wisdom colledge of which I have before spoken a manuscript in way of commentarie on this booke which Giveth us an
called a Lutherane from Luther Therefore let him take heed least he be found with the Nicolaitans among the number of the sectaries Vers 7. He that hath an eare let him heare He shutteth up the Epistle with a singular promise and an exhortation common with the rest of the Epistles by which he stirreth them up to observe the things which formerly were written unto the teacher of the Church of Ephesus But chiefly to mind the reward promised to him that overcometh The like advertisement Christ giveth us Matth. 13.9 And again chap. 19.12 He that is able to receive it let him receive it By the eare he understandeth the eare of the hart not so much intending the outward hearing as to teach us to lay up in our hart and sowle the meaning of the holy Ghost in these prophesies What the spirit saith to the Churches That is speaking unto us by the prophets for though Christ speaketh yet he calleth it the voyce of the spirit because the son worketh by the spirit From whence we gather that the holy Ghost is properly called the spirit of Christ as proceeding from him and the Father XI Argu. of Chr. deity Which is the Eleventh argument to prove the Godhead of Christ Saith to the Churches So then these things were not written to the Bishops alone but to all the Churches likewise To him that overcommeth will I give to eat This promise is left out in the fower latter Epistles He is said to overcom who manfully unto the End hath fought the good fight of faith against the Flesh the World and Satan As it is written Mat. 24.13 2. Tim. 4.7 He that indureth unto the End the same shall be saved that is they who have kept the faith finished their course shall have with the Apostle a crowne of righteousnesse which is laid up for them in the heavens But here is nothing promised to Hypocrites to time servers apostates who though they at first fight wel yet afterward doe faint cast away their weapons turne their backs leave the field and forsake the battles of the Lord. To eat of the tree of life Christ is this tree for he is the way the truth and the life Io. 14.6 He typically alludeth to Paradise in the midst wherof stood the tree of life of which if our first parents had eaten they had lived for ever It signified also Christ our Lord who was to restore us beeing fallen from death unto Eternal life So then by giving us to eat of the tree of life is meant his communicating himself unto us Io. 6.14 raysing us from death to life everlasting according to the promise Who so eateth my Flesh hath life eternall for my Flesh is meat indeed and my blood is drinck indeed XII Argu. of Chr. deity This is a twelfth argument of Christs deity for God alone doth bring forth the faithful into the battle and giveth to them that overcom eternall life but all this doth Christ and therfore he is God blessed for ever They who plead for free wil infer from these promises To him that overcommeth that it is in our owne power to overcom But to conclude from the thing conditionall unto the condition it self is absurd The promise onely teacheth what Christ will give unto the doers of his will but sheweth not by what power it is performed The like also they vainly gather from these words he that hath an eare let him heare as if men had some power in themselves to heare Nay rather the contrary is true for where as he calleth upon us to heare it shewes that we are deafe Ephe. 2.2 unlesse he himself open the eares of our harts for such as are dead in sinnes are also deafe and blinde by nature and so remaine until by the grace of Christ they are made able to heare and perceive the things of God The 2. Epistle to the Bishop of Smyrna 8. And to the Angel of the Church in Smyrna write these things saith the first and the last which was dead and is alive 9. I know thy works and tribulation povertie but thou art rich and I know the blasphemie of them which say they are Iewes and are not but are the Synagogue of Satan 10 Feare none of these things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes Bee thou faithful unto the death and I will give thee a crowne of life 11. He that hath an eare let him heare what the spirit saith unto the Churches he that overcommeth shall not be hurt of the second death THE COMMENTARIE VNto the Angel of the Church in Smyrna Of Smyrna se chap. 1.11 The second Epistle is directed to the pastor of this place being neerest to Ephesus and it is probable that it was written to Polycarpus Iohns Disciple lib. 3. c. 3. lib 4. hist c. 14. for as Irenaeus and Eusebius write the Apostles did ordaine Polycarpus Bishop of this Church for seeing all the Apostles except Iohn dyed before Domitians time it is likely that Polycarpus was pastor of Smyrna even so long as that Emperour reigned it seemeth the rather to be true because Christ reproves nothing in this Bishop onely incourageth him to be constant and foreshewes the persecution which should be raysed against him by the Iewes by whom also he was put to death And indeed histories testifie that the Iewes with others were the principal agents in preparing the fire wherin he was burned in the dayes of the Emperor Antoninus Verus Now however the troubles in Asia in which Polycarpus was taken away happened sixtie-and-seven years after the writing of the Revelation which was in the 14 year of Domitian yet doth not this any way contradict what we said for Polycarpus when he suffered testifies of him self that he had served Christ eighty and six years This Epistle howsoever it be the shortest yet is it much more exellent then any of the rest in as much as the others are mixed with reproofes but Christ here justifies this Bishop in all things both in commending comforting of him It consisteth of an inscription a narration and Conclusion The Inscription describes Christ by two attributes before spoken of chap. 1.17 18. Thus Iohn goes forward to make knowen to the Churches what he had seen These things saith the first and the last se chap. 1.8 11 17. As there so here also Christ taketh to himself an essential propertie of God viz. Eternitie Esai 41.4 44.6 48.12 thus he repeateth and againe confirmeth the seventh argument of his Godhead Eniedinus the Samosatenian confesseth that without doubt Christ is here called the first and the last but not absolutely for saith he that belongs to God the Father alone wheras Christ is called the first and the last not in regard of essence but as respecting his office and because he was the
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
great sword and taking away peace from the earth 3 And when he had opened the second seale I heard the second beast say Come and see 4 And there went out another horse that was red and power was given to him that sate thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword The COMMENTARIE ANd when he had opened the second seale The scope of the matter which here we are to take notice of is that the future condition of the Church from that time viz. the end of the former seale unto the rising of Antichrist and end of the world is represented to Iohn that he might certainlie beleeve that the Church however oppressed by tyrants yet should be perpetually preserved in the world by the power of Christ This her future condition is declared to be both joyfull and sad joyfull before in the white horse sad in the three horses following by their threefold colour and gesture is shadowed out a threefold figure or forme of the Church First red because tyrants should make her red by spilling the blood of martyrs Secondlie blacke because she should be stained and obscured with the blacke doctrine of hereticks And lastlie pale because through the slothfulnes of governours ambition and covetousnesse of Bishops she should at length be pale sick unto death These things are the summe of the three following seales I heard the second beast which had the forme of an Oxe Chap. 4.7 he calleth him to see the bloodie opening of the second seale Now whither this were to signifie that manie of the faithfull should be slaine as oxen before the altar I leave for others to determine And there went out another horse The red horse the Church of the martyrs that was red As the white horse was the Church shining in doctrine innocency so the red horse is the Church made red by martyrdome But who was the rider I will relate the common opinion Because there was given to this rider a great sword to take peace from the earth and to stirre up men to kill each other therefore Lyra applies this red horse unto the cruel and bloody Romane Empire whose rider was Nero disturbing the citie of Rome by his wicked government so that the citizens were instigated to murder one another There was given unto him a great sword that is Euseb lib. 2. hist cap. 25. Nine persecutions under the Romane tyrants power to kill Christians for he raysed up the first cruel persecution against them and among others the Apostles Peter Paul suffered for the testimony of Iesus Christ But this interpretation is too straight for though indeed under Nero bloody persecution began yet it ceased not there but a long while after this red horse kept still his course in the Christian Church For after the first persecution of Nero which was malitiously raised against the Christians pretending they were incendiaries anthours of the burning of Rome whereas he himself most wickedlie had don the same there followed another under Domitian that cruell persecutor who cast Iohn the writer of this booke into boyling oyle and seeing he received no harme therby he afterward banished him into the I le of Patmos Euseb lib 3. hist cap. 17. After this followed the third under Trajane who pretending that there ought to be but one religion in the Romane Empire appointed that Christians as enemies of their forefathers religion should not be suffered In his time was put to death Simeon surnamed Iustus pastor in Ierusalem and Ignatius of Antioch Euseb lib. 3. cap. 32. Niceph. lib. 3. cap. 19. Immediatelie upon this a fourth by Antoninus Verus under whom Polycarpus and many others suffered in the yeare 170. Eusebius lib. 4. cap. 15. A fift under Severus about the yeare of our Lord 204 who executed Leonides the father of Origen Euseb lib. 6. hist cap. 2. And the sixt which dured three yeares under Maximinus in the yeare 239. Euseb lib. 6. cap. 20. and lib. 9. cap. 8. The seventh and the cruelst of all under Decius at what time Cornelius Bishop of Rome and Cyprian of Carthage were crowned with martyrdom Niceph. lib. 5. cap 27. The eight under Valerius Euseb lib. 7. cap. 9. And the ninth under Diocletian and Maximinian Euseb lib. 8. cap. 6. After which the Church beeing freed from persecution had some time of breathing under Constantine but soon after suffered not muchlesse under Constans Iulian Valens c. by all which we may understand that this second horse was a long time red with the blood of the faithfull The common interpretation touching him that sate on the red horse And therefore all others for the most part doe apply and farre better this red horse unto all the forenamed persecutions eyther making the tyrants to be the rider or else Satan provoking them unto so great a cruelty Vnto whom is given power that is permission of God to stirre the wicked to warre and bloody slaughters but chiefly to oppresse and persecute the Church people of God This interpretation I confesse is not improper if we consider the causes themselves of the troubles and persecutions which follow the Gospel But seeing Christ himself hath said that he came not to send peace on the earth Matt. 10.34 Luk. 120 49. but a sword and fire and to set a man at variance against his father and the daughter against her mother c. Therefore I rather understand that by this rider is meant Christ who also in Zach. 1.8 is represented as a man riding on a red horse So that Christs horse which before was white now comes forth red And is said to be another because of the change of the colour The rider on the red horse is Christ signifying that the Apostolical Church which was white in puritie of doctrine and innocencie of life should now through the crueltie of tyrants be made red with the blood of her martyrs And yet Christ sits on this red horse because he is present with and governeth his Church even in her greatest trials Vnto him is 〈◊〉 great sword viz. the sword of the word Ephes 6.17 beeing sharper then any two â—aged sword Heb. 4.12 With this sword he tooke peace from the earth and 〈◊〉 â—â—oodie persecutions not in himself but by accident because of the malice of tyrants and hereticks in opposing his truth For Christ is the prince of peace The Gospel the doctrine of peace c. Therefore Christ takes away neyther his peace nor yet peace from his children which he promiseth in Ioh. 14.27 but from the earth that is from worldlie tyrants and enemies of the Gospel For to the wicked there is no peace Isai 57.21 Here we are taught in the first place that the condition of the Church in this life was and ever shall be reddish or sprinkled with the blood of persecution For through many tribulations we must enter into
of supererogation or a purgatorie fire and so ascribe salvation which is obtained by Christ alone unto their owne inventions Thus therefore the Sun in Popery is made black as sackcloth of hair The Apostolical doctrine of faith and salvation by them is darkned and changed into Philosophical precepts Christs sacraments are darkned and turned into a stage-playing Pompe or shew The invocation and worship of God is darkned and turned into adoration of idols and of the creature To be short the Church it self is darkned scarslie retaining any thing of Christianity except the bare name Now the black sackcloth of hair doth signify the humane traditions their hetheanish and Iewish ceremonies mingled with Christianisme of which Augustine complaines Epist 119 19.20 that even in his time the Church began to be more burdened with them then the Israelites were with theirs to be short it signifies the decrees and canons of Synods and Popes by which the Church was turned into a secular kingdom the presbyteny into a civil court and their temples into very brothel houses And the moon became as blood The third wōder followeth by the moon is meant the Church as Cant. 6.9 Fair as the moon Rev. 12.1 The Sun is Christ as we shewed before Now what marveile is it if the Moon be turned into blood when the Sun is darkned In Eclypses the Moon appears black and reddish and sometimes of a bloodie colour having in it selfe but little light But as the Moon doth receive its light from the Sun so all light puritie righteousnes and salvation or whatever else the Church enjoyes shee receiveth it all from Christ the Sun of righteousnes The sence therefore is that the Church shall be turned into blood by the commotion of Antichrist The like phrase the Lord useth in Joel 2.31 But whence comes this blood into the Moon I answer by the cruel tyrannie of Antichrist making the Church red with the blood both of the nations and of the Saintes For this blood was powred on her partly by wars and partlie by martyrdoms For the Pope not beeing content to usurp the title of Peter the prince of the Apostles under that pretence to terrify the world with his spirituall lightnings he hath also drawn out the temporall sword against Emperours kings princes and Christian nations filling all places with bloodie warres As we may see in the extravagant of Boniface VIII touching superiority and obedience where it is expressely said that the Church hath two swords the spirituall and civill and it is further added that the spirituall is excercised by the Church the materiall by the hand of kings and souldiers according to the pleasure and patience of priests If this be true then what are kings and souldiers but the Popes vassals And is not then that blood certainlie shed by the Pope which is spilt at his pleasure and command by kings and their souldiers And is it not the Pope that causeth the Moon to become blood but in this also there is deceit and fallacie for the Romish Bishops have not onelie used the civill sword in the hands of princes but also in their own having these many yeeres together turned the Moon into blood by the many cruell warrs occasioned and made by them Beneven de Rambal lib Augustali Benevenutus de Rambaldis a noted historian thus writeth concerning Boniface the eight above two hundred and thirtie yeares agoe that Albertus Duke of Austria beeing by the Electors chosen king of the Romanes desired of Boniface that famous Pope the blessing and coronation to whom this loftie tyrant answered that he was unworthie of the Empire because he had traiterouslie killed his Lord Adolph in warre and having the crowne on his owne head and a sword girt to his loines he said I AM CAESAR Julius II. the predecessor of Leo a better souldier then a priest beeing borne rather for Mars then for Christ going forth with an army as Wicelius witnesseth in the yeere 1513 against the king of Navarre threw Peters Key into Tyber saying If the Key of Peter cannot let the sword of Paul prevaile Of which Mantuan thus singeth Ense potens gemino cujus vestigia adorant Caesar aurato vestits murice reges Great Caesar with victorious kings Who golden crownes doe wear They doe adore his footsteps who the double sword doth bear To be short the most cruel wars which continually have been and at this day are among Christian princes to the shedding of exceeding much blood in France the Nederlands Livonia Poland Muscovia Hungarie have alwayes been raysed fomented by the Popes buls and armies by this meanes ever since the death of Priscillian they have continnallie murdered the saints and made the Moon red with their blood For Priscillian beeing declared an heretick by the Pope although Sulpitius Severus describing his sect doth not charge him with any hereticall doctrines contrarie to the analogie of faith but onely for unlawfull conventicles was by the instigation of Ithacius Bishop of Triers put to death about the yeere of Christ 380 contrarie to the mind of Martine Thuronensis a Maximo the Emperour the murderer of Valentinian the yonger From that time forward the Bishops went on to have the like punishment inflicted on all such as were condemned by them of haeresie And at length the Popes adjudged to death as hereticks all that opposed their tyrannie and idolatrie under which pretence what a multitude of Christians have been most cruellie murdered the bookes of martyrs testifie yea whosoever reads those histories shall see clearely enough that by their meanes the Moon was wholle turned into blood The massacre at Paris committed on Bartholomewes day in the yeere 1572 is yet fresh in memorie at what time within the space of eight dayes there were more then a hundred thousand by the means of Gregorie XIII most barbarously put to death in France making all the streets rivers and prisons in the land red with the blood of martyrs Thus I doubt not but we understand what is meant by this change of the Moon into blood touching which also I will rehearse a verie memorable example in the end of this booke 13. And the starres of heaven fell unto the earth The fourth wonder is taken out of Isai 34.4 and Mar. 13.25 We have heard what the stars doe signifie and wherfore they are so called Rev. 1.20 the seven stars are the seven Angels or Bishops of the Churches And Rev. 12.1 The woman or Church hath twelve stars on her crowne signifying the pastors and teachers of the Churches These stars which fell are apostates who forsooke Christ for fear of Antichrists cruell persecution they are I say principall Bishops and teachers who by embracing the kingdom of Antichrist fall from heaven unto the earth among whom the Bishop of Rome was chiefe and with him all others who acknowledged him for their head They fell unto the earth by forsaking their pastoral charge of preaching the word and
under foot the two witnesses shall prophesie because during Antchrists reign Christ shall never want two witnesses least he might seem to be overcome and thrust out of his possession by Antichrist now without al doubt this is the safest opinion sufficeth for the consolation of the godlie If thou demand what is the reason of the change of moneths into dayes Why the moneths are changed into dayes We have nothing here to answer precisely except that the same time the same thing is set forth by diverse expressions as it is familiar with the prophets By two dreames God signified the same thing unto Pharaoh so generally throughout this whole prophesie the same events are prefigured by diverse types Notwithstanding it is not a misse to observe as some have done that the lesser number is attributed to the treading down to denote the shortnes of afflictions the greater to the witnesses to signifie the during and invincible power of the Gospel both which serve to comfort the godly Furthermore what we said before concerning the 42 moneths seems here againe to bee repeated of the 1260 dayes it may be to the end that the time both of the moneths and dayes might hereby be defined For why should the spirit of God rather attribute 42 moneths unto Antichrists treading down then 10 20 60 or 100 and why should 1260 dayes be rather appointed then more or lesse If therefore it might be lawfull to gesse at the termes of the moneths and yeeres from histories past and present then I should thinke that as Antichrist began to tread down the Church when Boniface the third was set on the Chaire of universal pestilence anno 606. and that the Church hath now from that time unto this been troden down 34 moneths and an half so the prophesie of the two witnesses against Antichrist hath continued 1036 dayes and so are not yet ended And as the Churches oppression was not all at one time or instant neyther was the sorest in the beginning but it increased by little little untill at length the holy citie was troden wholie under foot by Antichrist so the preaching of the two witnesses was not alwayes alike perspicuous powerful against him but manifested it self in severall ages by manifold martyrdoms untill at length the mysterie of iniquitie beeing unfolded it most manifestly brake forth in these latter ages For it appeareth by histories that the Bishops of France Germanie yea also of Italie but especially they of Ravenna Mediolanum and Aquileia did often times most stronglie oppose the successours of Pope Boniface As also Synods not a few have condemned the tryannie and idols of the Popes of Rome moreover among these witnesses were John Scottis Bertramus the Abbat Berengarius a priest Waldus in France Wickleffe in England as also Nicolaus Clemanges Marsilius of Patavia Besides many of the Emperours as Henry IV. V. Frederick I. II. Ludowick IV. c. have with all their might suppressed Popish tyrannie Now the reason why I reckon these Emperours among the witnesses I will shew in the following verse See also the Catalogue of witnesses published in two volummes who by prophesying have opposed the Romish Hierarchie A little before the Council of Constans anno 1409. the holy citie was most miserably troden down by Romish beasts Tom 11. concil Constant sess XL. art 67. at what time three Antipopes laid claime and by tyrannie possessed the Antichristian chaire viz. Gregorie XII Benedicte XIII Alexander V. after his death Iohn XXIII who denied that there was any hell or resurrection of the flesh At this time the Antichristian Church was a horrible three headed monster the which schisme dured above seventy yeeres Then Christ raised up two witnesses in Bohemia Iohn Husse and Ierome of Prage to prophesie against those Beasts Who beeing called appeared before the Councill Sigismund the Emperour having swoorn safe-conduct unto them and laid down their testimonie in the assemblie of the Locusts condemning the Antichristian tyrannie of Popes But the thing here foretold happened unto them The Beast overcame and slue them Husse was cruelly burnt anno 1415. 8 of the ides of Iulie Hierom anno 1416. 3 of the Calends of Iune Now however Iohn Husse taught publicklie at Prage in the beginning of the yeere 1400. not withstanding he begane first to maintaine the opinions of Wicleffe and opposed the Beast in the yeer 1412. from which time untill his martyrdom were precisely 42 moneths or 1260 dayes So that the Prophesie may seem to have been fulfilled according to the letter in these two witnesses Now Husse while he was in the fire foretold that the adversaries after an hundred yeeres should give an account to God and to him which also came to passe for an hundred yeeres after the Lord stirred up other couples of Prophets against the beast In Saxonie Luther and Melanchthon at Argentine Buâ—â—er and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin who beeing divinely armed with the spirit and power of Elias be gane with the reed of the holie Scriptures to measure the temple reforme the Church purge the doctrine of the Gospell and cast out the court of priests these beeing dead the Lord raysed up other maintainers of the truth in diverse Kingdoms Provinces Commonwealthes Churches Academies of Europe who unto this day both by word and writing have stronglie opposed themselves against the Beast treading the holy citie under his foot Clothed in sackcloth The titles of the witnesses now follow about which we are in a generall way to observe that what ever of old was attributed in holie scripture as memorable excellent unto the Prophets chiefe servants of God that is here applied unto these not indeed in a litteral sense which in many things can not hold but by a certaine similitude They shal be clothed in sackcloth like unto the Prophet Daniel Chap. 9.13 Two Olive-trees before God as Zerubbabel Iehoshua Zach. 4.11 Fire shall proceed out of their mouth as out of the mouth of Ieremie Ier. 5.14 With it they shall devoure their enemies as Elias 2 King 1. They shall shut heaven that it raine not as the said Elias 1 King 17. They shall turn waters into blood and smite the earth with plagues as often as they will as Moses Aaron Exo. 4.5.6.7.8.9.10 By which we may more clearly perceive First Against the fabulous opinion of Enoch and Elias that the two witnesses are not rightly applied to Enoch Elias seeing nothing of Enoch is here referred unto them The miracles indeed of Elias are attributed unto them but not his alone so that if we should judge by the attributes one of them should no more be Elias then Moses Aaron Ieremie Daniel Zerubbabel or Iehoshua Secondly that two individuals are not onely noted but a few at severall times yet many successively who shall prophesie against the Beast For those prophets unto whom they are likened
est Aegyptum coluisse animalia quaedam Et pro numinibus multas habuisse ferarum Illa superstitio minor est quam nostra ferarum Hic aras habet omne genus contraria certè Naturae res atque Deo qui dicitur olim Praeposuisse hominem cunctis animantibus unum That Egypt did adore some living creatures heard have we And for her gods some wild beasts she acknowledged to be That superstition sure of theirs is lesse then ours by farre Because for Beasts of every kind high altars now there are Which thing against both nature is and Gods most righteous law For he ordaind over all Beasts one man to have the sway So then the great city seat of the Beast is Aegypt that is like unto Aegypt in wicked Idolatrie It is also like it in miserable blindenesse we read that the Lord sent on the obstinate Aegyptians such darknesse as that for three dayes together they groped at noon day like blinde men So the city of the Beast what is it but a kingdom of darkenesse wherein miserable blindenesse and ignorance of the scriptures yea of God Christ doth extreamely abound Luther writes wel In act August lit P 207. Italie is cast into the grosse darkenesse of Aegypt in somuch as they are become all of them altogether ignorant of Christ and of the thinges appertaining to him To bee short as Aegypt of old most cruellie oppressed the Church by a lamentable bondage for the space of 225 yeeres even so hath the Church now of long time been burdened yea yet groaneth under the yoake of Antichrist kingdome of the Beast And therfore this great city is fittlie called Aegypt because of her cruelty Where also our Lord Hence Ribera and Bellarmin doe faine In Apocal. 11. nu 22. Lib. 3. de P. R. c. 13. that the great city or seat of Antichrist is not Rome but Jerusalem For in what citie say they was our Lord crucified except Ierusalem But this is a vaine shift for as before the seat of Antichrist is called Sodome and Aegypt not litterally but spirituallie so here it is called the citie where our Lord was crucified that is Ierusalem in a spiritual sence This then is the third title of the great city beeing called Jerusalem where our Lord was crucified Ierome and others dispute how Christ was crucified in Aegypt Epist 1. ad Marcell how Ierusalem is called Sodome but it is beside the purpose For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also doe not cohere with Aegypt next preceding for the scripture no where saith that Christ was crucified in Aegypt but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great citie as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or also inserted doth shew as if he had said it is called also that citie where our Lord was crucified that is Ierusalem Furthermore it wil clearly appear on Chap. 17. The great citie is not Ierusalem that this great citie the seat of Antichrist is not Jerusalem literallie for there the great citie is said to have seven mountaines and to reigne over the kings of the earth neither of which agrees literallie to Ierusalem but both unto Rome For Ierusalem had never seven mountaines but onely three hils viz. Sion Moriah and mount Calvarie It never held the Empire of the world as Rome hath don To be short It was never absolutely called the citie or the great citie but this title was proper to Rome onelie Lib. 8. de bello sacr Wilhelmus Tyrius writing of the largenesse of Ierusalem saith that it is a city lesse then the greatest yet greater then the middle sort But of Rome Lipsius writeth Lib. 3. de magn Rom cap. 2. that the greatnesse thereof appeares to this day and that her ancient walles contained in circuit XV or XVI miles So that the Iesuites here doe falsly and guilfully send us unto Ierusalem that we might not seek Antichrist at Rome Furthermore why the great city of the Beast is compared unto Ierusalem appeares by the following paraphrase where also our Lord was crucified Ierusalem crucified our Lord literallie The great citie of the Beast doth it spirituallie Now there is nothing more cruel or ungodlie then to crucifie the Lord of life yea it is more cruel for to crucifie Christ spiritually then his witnesses literally And therefore the seat of the Beast is called Ierusalem because of their unheard cruelty impiety killing the Prophets and witnesses of Christ against all right reason yea not satiated with their death have exercised all maner of contumelies upon their dead bodies Besides as much as in them is they not once but daylie sacrifice destroy crucifie and kill Christ himself Epist 19. Let us heare Petrarcha long agoe accusing Rome of this most horrid parricide in his own words Behold thou seest a people not onely adversarie to Christ but that which is worse under Christs ensigne rebelling against him and fighting for Satan beeing druncken with the blood of Christ and malapertly saying Our lips are ours who is Lord over us a hard harted wicked people indeed proud hungerstarved thirstie allwayes gaping having sharp teeth crooked nailes slippery feet a stonie breast and hart of steel a minde of lead but hony in their mouth a people unto whom thou mayest well apply not onely that of Christ and the Prophet This people honoureth me with their lips but their heart is far from me But that also of Judas Iscariot who betraying his master with a kisse said haile master And that of the Jewes who clothed Christ in purple and crowned him with thornes smote most contumeliously spat in his face bowing the knee worshipped saluted him saying Haile king of the Iewes whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour but as a blasphemer guilty of death reproach and judgement But what is not the like daily practised among Christs enemies and Pharisees of our age doe they not buy sell make marchandise of Christ himself whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple gold whom they load with precious stones salute and worship Him I say as if he had his eyes covered saw not they crown with the briars of wicked mens workes defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions and what in them lies doe again and again deridinglie drag him as naked poore scourged on mount Calvarie and wickedlie consent to naile him unto the crosse And oh shame oh griefe oh indignitie Even such are the Romanists at this day as it is reported These things Petrarcha wrote concerning Rome Now let the Romish Locusts see how they can deny Rome to be spiritual Ierusalem themselves crucifiers againe
with the Dragon doe altogether belong to Antichrists time But I thinke I can move here a far more difficult question A more difficult question about the woman that is whither this woman flying into the wildernes be not the same whom Iohn saw in the wildernes sitting on the scarlet coloured Beast or another of all which questions I wil speak a few things As for the first The Monkish fable touching Maries assumption is not hence proved This Vision makes nothing for the establishing of the Monkish dreames and pictures of the virgine Maries corporall assumption into heaven and placing her on the Throne of the Trinitie her beeing queen of heaven and so clothed as the woman here appeared to Iohn These are mere apocriphal fictions and contradictorie to Christian relegion Yea themselves also confesse that this type doth not in many things agree with their fables This woman is a type of the Churches birth under the New Testament alluding to the history of Christ beeing borne of the virgin Mary for the historie of Christs comming in the flesh doth partly literally partly allegorically very wel represent the future condition of the Church This woman brought forth a man childe A historical comparing of this type with Marie and Christ Mat. 2.13 so in the fulnes of time God sent his son made of a woman Gal. 4.4 The Dragon layes wait for the womans child so Herod the tyrant sought to kill Christ as soon as he was born The Woman with Eagles wings flyes into the wildernes so Mary being admonished of God fled with the child into the deserts of Aegypt The Woman was there sustained and kept 1260 dayes so Mary remained in Aegypt neer four yeeres untill the death of Herod The Dragon cast forth a flood of waters after the Woman to devour her So Herod after Maries flight murdered all the infants of Bethlehem of two yeeres old and upward that among them he might slay the womans child To be shortt the childe of the woman was caught up into heaven unto the throne of God and made the feeder ruler of all nations so Christ having finished the worke of our redemption ascended into heaven is set down on the throne of the Father having all power in heaven and in earth These things are now represented unto John not as historical seeing he was no way ignorant of them neither as things to come to passe afterward seeing they were already don but as types of future things mystically setting forth the future condition of the Church in this life For as the virgine Marie once brought forth Christ corporally so the Church continually as it were in travaile brings him forth in his members spiritually Se Gal. 4.19 Herod persecuted Mary with her child so that old Dragon by tyrants other enemies shal persecute the Church with her members The allegory of the Church Christs birth of the virgine Mary flying from the tyrant withdrew herself out of the sight of the adversaries yet she still had a beeing and was preserved and nourished in the deserts of Aegypt untill her return so the Church shunning Antichrist withdrew herself out of the eyes of the world yet had she a continuance still and was nourished and preserved in the wildernes of the world untill the measuring of the temple Christ the son of the woman being taken up into heaven was set on the throne of God so the faithfull at length shal be taken up into heaven and reign with Christ So that this type doth excellently represent the historie both of the birth of Christ and of the Church The woman represents Mary The child taken up into heaven Christ The Dragon persecuting the woman Herod the tyrant the taking up of the child unto Throne of God Christs ascention into heaven his sitting at the right hand of his Father Notwithstanding in a mystical sense which onely is intended in this prophetical Vision the woman is the Church the child of the woman her seed are the faithfull of all ages the Dragon is the Devill and all other persecuting tyrants of the Church Why the Church is represented under the type of a woman Furthermore it is not unusuall in scripture to compare both the true and false Church unto a woman as in Isai 54.1 it is said unto the true Church rejoyce O barren thou which didst not bear for more are the children of the desolate then of the married wife and Mica 7.8 the true Church saith to the false rejoyce not against me O mine enemie because I fall for I shall arise c. Hence generally the Church is called the spouse of Christ a chast and undefiled virgin so Chap. 19.7 she is called the wife and spouse of the Lambe The reason she is so called is both her spiritual marriage with Christ her bridegrome as also the weaknes of that sex for the Church being like unto a weak woman hath no humane strength to subsist of herself On the contrarie the Church of malignant men is compared to an adulterous woman Ierem. 3.1 to a whore and most impure harlot Ezech. 16. Reve. 17.18 Thus we se what this woman is I hope by this time Riberas first question is fully answered Now I come to his second question In what state the Church is here represented he rightly denies that the Church is represented in the first state or as it was before the comming of Christ although some doe thinke that there is an allusion unto Eve our first mother betwixt whose seed and the serpents God put enmity in the beginning but this is without al ground Neither was Iohn to be informed of the state of the ancient synagogue but of the condition of the new Church Now the other two things which he affirmeth are not true One that the state of the Church at Christs comming is not here spoken of for we have shewed the contrarie because the woman in travaile of Christ corporally was a type of the Church beeing in travaile with Christ spiritually The other that he refers the event of this type unto the last times of his feined Antichrist who shal never come As if the woman were not already long agoe fled into the wildernes persecuted by the Dragon in her flight as shall appeare more evidently by that which followes Lastly unto the third question viz. whither this woman flying into the wildernesse be the same that sate on the Beast Chap. 17. I say that she is and is not the which I thus manifest It is plaine that the woman represents the Church Now the Church by a diverse signification is taken eyther for the Church of the first begotten Heb. 12.22 which universally comprehends all the elect before and under the law Lib. 4. Epist 38. as also under the Gospel as Gregory affirmeth and this is the Catholick Church mentioned in the Creed or for the Church of the called which in the New
no miracles can verifie false and blasphemous doctrines Adde to this that Alcasar the Iesuite contrary to the common opinion acknowledgeth that a litterall sence doth not at all agree with the stile of this aenigmaticall sentence which undoubtedly is most true although he brings in a most idle glosse taken not from the Scriptures but out of the conception of his own braine Antichrist therefore by an allusion unto the litteral history of the Scripture causeth fire divers waies to descend from heaven In the likenesse of fire rushing from heaven the Apostles received the holy Ghost How the Pope causeth fire to descend from heaven so Antichrist boasteth that he by power given him from above doth confer the grace of the holy Ghost in consecration confirmation confession and absolution to wit by a great and miraculous working In the likenesse of lightning the devill made fire to descend from heaven and devoured the sheep and servants of Job And doth not the Pope boast that he fulminates against Emperours Kings and Princes by his excommunications for so Gregory VII said that the Emperour Henry IV. whom he excommunicated was stroken with lightning And therefore in excommunicating the Pope casteth down burning torches or firebrands from on high that even hence we might understand that it is he who causeth this dreadfull fire to descend from heaven by which the sheep and servants of Job are devoured to wit by a marveilous wonder In that it is added In the sight of men it signifies that he gaines authority to himselfe and his deceitfull working by striking great amazement feare and delusion in the hearts of men For he bewitcheth the eyes and mindes of the people and so terrifies the conscience with his signes and lightnings as that the simpler sort are held in false devotion and the more prudent in feare and obedience 14. And deceiveth them that dwell on the earth by those miracles Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the miracles Seducing by his signes and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or by means of those miracles as Chap. 4.11 12.11 This is the third effect of his power he drives wretched men from Christ to Antichrist from the truth to a lie and from the path of salvation to the way of destruction For to seduce is properly to bring out of the right way and lead into errour It is a metaphor taken from travellers ignorant of the right way for so Antichrist seduceth the inhabitants of the earth that is earthly minded men ignorant of God and of their salvation to wit as casting all care of religion upon their spirituall fathers and hence being bewitched and terrified with the signes and lightnings of the Beast they devoutly swear obedience unto his lies For as by true signes being the seales of true doctrine the Elect are helped and moved to believe that it is divine For God who is true and the authour of miracles gives no testimony save to the truth so the lying miracles of the Beast are the seales of his lying doctrine which earthly men embrace for true because of his miracles thinking that they are divine signes and so his doctrine also But thus thinking they are deceived and seduced What therefore are our workers of miracles but seducers And in this sence it is truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of the signes as being the formall cause of his imposture Now they work their signes in the sight of the Beast that is by the Popes authority because the miracles of these deceivers must of necessity be Canonized by the Pope that they may be authentick to the faith that is to the seducement of men Saying to them that dwell on the earth that they should make Observe how often the holy Ghost doth reiterate the dwellers on the earth The image of the beast lest the faithfull should be offended with the multitude and readinesse of them that follow the Beast against Christ And this is the fourth effect of his power he commands the inhabitants of the earth to make an Image to the Beast which was wounded by the sword and did live With which cohereth the first that he gave life to the Image of the Beast and also that the Beasts image should speake and cause that whosoever would not worship the image of the Beast should be slaine Ribera in c. 13.32 For these two verses agree together by which indeed most interpreters amongst the Papists will have the third miracle of the Beast to be described viz. that he should perswade men to make an Image to Antichrist and worship him in their temples Lib. 3. de P. R. c. 15. to which image he would give life and speech c. Whence againe it followeth saith Bellarmin that the Pope is not Antichrist because none of them have made an Image to speake c. But first this fable touching Antichrists image placed in temples speaking and to be worshipped Alcasar refutoth Bellarmine Aleasar himselfe refuteth and expounds it of heathenish idols which they imagined by an heavenly miracle should receive and give answers This opinion is far more tollerable although not agreeable unto the text which openly speaketh not of Satans delusions among the Gentiles already past but of the future impostures of Antichrist sitting in the temple of God Secondly to let passe the fable do not the images in the Papacy speak and hath not the Pope caused and commanded them to be worshipped on paine of death Such of ours who understand the former Beast of the old Romane Empire interpret this Image of the Beast sometime wounded and again healed of the Romane Empire re-established by the Pope Which they think was done when Steven II. and Leo III. transferred the decayed Empire of the West on Charles the Great and as it were repaired the same The which was no more then a certaine image or rather a shadow of the old Empire comming short both in the majestie largenesse and power thereof But we have before shewed that the former Beast denotes not the Romane Empire but Antichrist Neither doe the circumstances of the text agree to it The Pope say they made the image of the Romane Empire But the second Beast or the Pope made not the image of the former but the inhabitāts of the earth did it by the commandement of the Beast That also which is added touching the worshipping of the image doth little agree For as much as none of the Germane Emperours commanded either themselves or their Empire to be worshipped on paine of death The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying referred to that which goes before makes the sence cleare to wit that to the two former waies of power and seducing being his false doctrine and great miracles now are added two more to wit worshipping of Images and outward violence And the spirit doth plainely allude to Daniels History where the King set up a golden image Hebr.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose height was sixty cubits and breadth six cubits proclaiming Dan. 3.4 The Babylonish Image that all should fall down and worship the golden image whosoever falleth not down and worshippeth shall the same houre be cast into the midst of the burning fierie furnace This was that Babylonish idolatry maintained by a furnace of fire in imitation whereof Antichrist hath set up a Golden Image to the Beast that is to his own wicked inventions commanding that all who will not worship the same shall be burnt in a furnace of fire By these two latter waies therefore far more effectuall then the former he universally seduceth the earth But both these waies seem to require a more full exposition That they should make an image to the Beast Both Alcasar and Ribera acknowledge that by an Enallage or change of number one image is put for many The Image of the beast what it is though they apply it to a different sence The holy Ghost calleth the whole Papisticall worship of images or Antichristian idolatry the image of the Beast That they should make to wit the inhabitants of the earth In the construction there is no ambiguity The Beast himself maketh not the image for he being covetous will not be at the cost but he saith to them that dwell on the earth that they should make it that is he teacheth and commandeth the nations in the honour of God and of the holy Trinity to make and set up in all consecrated places and temples the images of Christ crucified of Mary the mother of God the Queen of heaven of Peter the Prince of Apostles and of all the Saints in heaven Images I say of wood stone brasse gold and silver neither may they be set up naked and without attire but must be adorned and clothed in silke and purple have waxe-candles and lights set before them men must humbly and devoutly make requests and prayers unto them yea and contribute unto their worship yearely revenues for the salvation of soules This commandement the world being delighted with Babies and desirous of a glorious worship to the eye at length obeyed sparing no cost and hence the Papacie doth so much abound with Palaces temples consecrate places full of pictures altars waxe-candles lights purifying vessels c. as being a kingdome of images 15. He gives life to the beast makes it to speake and to be worshiped And he had power to give life to the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life c. The first effect of his power he puts life into the Beasts image makes it to speake and to be worshipped upon paine of death It was given him by whom by the Dragon that is Satan the inventour and architect of all idolatry God permitting the same yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should beleeve a lie because they received not the love of the truth that they might be saved Now it is very apparent unto all how in the Papacy the Image is made to live speak weep laugh and do other actions of the living through the fraud and devillish cunning of Monkes And hence followeth that mighty running after this and that Mary Crucifixes Peter c. Hence are al the pilgrimages wonders canonizations sacrifices for the dead and vows in so much as none of the inhabitants of the earth whither of the simple or wiser sort but have thought it necessary for the salvation of soules The Beasts image excelleth that of Nebuchadnezzar to offer bequeath and give unto this Image whatsoever they possessed Furthermore the Image of the Beast hath this as proper to it and above that of the Babylonish for we read not that Nebuchadnezzar made the same to live or speak In this great wonderment therefore Antichrists image was to excell the other that he might more prevalently seduce otherwise in idolatry and madnesse they are alike as it followeth And to cause that whosoever Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make to wit the image which speaketh for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and this is the common reading But the sence sheweth that not the image but the Beast caused them that would not worship to be slaine therefore the Kings Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth or maketh that is the Beast doth it However it comes all to one purpose whither the Beast himself Dan. 3.6 or the Image by the Beast cause all that will not worship to be slaine the which we plainly see is taken out of Daniel Whosoever falleth not down and worshippeth shall the same houre be cast into the burning fierie furnace Thus the Beast besides his doctrine miracles and worship of Images addes outward force that so whosoever will not submit by the former may notwithstanding be compelled to worship through feare of punishments For such a spirituall madnesse possesseth idolaters that with fire and sword they punish the contempt of their idols hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a mad and befotted worshipping of Idols Now let us see whither the like hath not been hitherto practised in the Papacy This setting up of Images first did rend the East from the West with many tragicall tumults and uproares And afterward was the utter overthrow thereof by the Turkes For Constantine that furious Pope by sedition thrust Philippicus Emperour of the East out of his government because he prohibited the Image of the Beast to be worshipped also he caused John the Emperours Generall to be slaine at Ravenna Gregory II. deposed Leo the Emperour for the same cause commanding them of Ravenna to put to death Paulus the Emperours chiefe officer He also put out the eyes of Peter Governour of Rome and by that means made himself Lord thereof Behold the power of the Beasts image of which if any be desirous to know further let him read the Book of Martyrs Or let him go to Rome or Spain and see whither all men are not constrained to bow the knee and adore the Image of the Beast Babylons Law is universall Whosoever will not fall downe and worship the Image Let him the same houre as an heretick be cast into the fierie furnace 16. Impression of a Character The difference between Character and Charagma And he causeth all The sixt effect of his power he imprints a Marke in the right hand or in the forehead with a priviledge to buy and sell Marke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character as most render it A Character represents the expresse image of the Archetype or first pattern as for example a child being like his father in countenance is said to be the
this Prophesie it is to be hoped that as these kings have begun already to make the whore naked so they shal also in due time most certainly perfect the same And shall eat her flesh Not in love as some have thought but in hatred By eating her flesh Now this cannot also be understood according to the letter for the kings which shal do this work are no Canibals or men-eaters of Brasilia Therfore most expound the flesh of the whore not corporally but mistically of the whores kitching fat revenues anuities vacancies commendums tithes and holy rents hitherto brought to Rome from all parts of Christendom with which the whore being fatted grew to such fleshinesse and great strength This flesh the kings shall eat by denying these revenues to the whore appropriating the same to their own provinces kingdoms churches schools hospitals and almes-houses So Bullin Illyr Chyt Artop Napier and others This sense agrees with the uncovering of the whore or certainly it notes the last degree of the same However it be this phrase of Scripture doth also in other places signifie great hatred persecution wounding and killing Iob 19.22 Psal 27 2 being taken from Beasts tearing the flesh of their prey as in Iob Why are yee not satisfied with my flesh When the wicked came upon me to eat my flesh they stumbled and fell on which place Augustine thus They eat our flesh saith he that persecute us Shall burn her with fire Rome I say that whorish seat and nest they shal take By burning destroy and burne This prophefie is so open and cleare touching the overthrow of Popish Rome as the Iesuites dare no more deny the same And therefore we here see that Papall Rome shall be made desolate not by the Turkes but by Christian KINGS the definite or certaine time thereof we know not yet by what goes before it may be gathered without obscurity that the time is near for some Kings have already begun to hate and forsake the whore making her naked and eating her flesh some of the Ten yet remain with her into whose hearts what the LORD will put for them to do himself knoweth Perhaps more shall forsake the whore And though some Kings of the Earth may remain to make war still against Christ Neverthelesse these also will not spare her flesh no more then others as the present times do witnesse for do they not equally gape after the holy Revenues Neither will they any more fight gratis for the Whore but sell their protection of her for filthy lucre emptying her Purse as much as they can Here by the way to gratifie the Reader I thinke good to set downe a prophesie taken out of an Ancient Munuscript found in the House of Salezianus and lately sent to mee which every one may credit so far as it likes him Certainly so much of it as concerns the destruction of Rome doth not aberre from the present Prophesie of his Booke Now the words are these There shall arise a King out of the Nation of the most Illustrious Lilie having a long Fore-head high Brows great Eyes and an Eagles Nose He shall gather a great Army and destroy all the Tyrants of his kingdome and slay all that flye and hide themselves in Mountaines and Caves from his face For righteousnesse shall be joyned unto him as the Bridegroome to the Bride with them he shall wage warre even unto the fourtieth yeere bringing into subjection the Ilanders Spaniards and Italians Rome and Florence he shall destroy and burne with fire so as Salt may bee sowed on that Land The greatest Clergy-men who have invaded Peters Seat he shall put to death and in the same yeere obtaine a double Crowne At last going over Sea with a great army he shall enter Greece and be named King of the Greekes The Turkes and Barbarians hee shall subdue making an Edict that every one shall die the death that worshippeth not the Crucified one And none shall be found able to resist him because an holy arme from the Lord shall allwayes be with him And he shall possesse the Dominion of the Earth These things being done he shall be called the rest of holy Christians c. Thus far the Prophesie Now to return to the Kings Whether these kings be ten in succession Brightman understands by the hornes Ten Kings not reigning all at one time in so many kingdoms but so many Emperours succeeding each other in the Romane Empire and thinks that Charles V. was the first of those who taking Rome by force Anno 1527. did not a little shake it Foure followed none of which received their Crown from the Whore after the manner of their Ancestours or came to Rome to kisse his Holinesse feet yea all of them according to their clemency and prudencie gave freedom to publish the Gospell in the Romane Empire and by their example invited neighbouring Kings to the like clemency God is to be intreated that he will further put into their hearts to do what his pleasure is As for the succession the Angell made the same most plain in the seven heads but of the seven hornes not so for these Kings shall receive power together in one houre with the Beast and shall have one minde togither first in defending afterward in opposing the Whore Therefore they shall be together some space of time onely excepted Neverthelesse Riberas fiction which before I touched hath no place of Ten Kings Riberas fiction is inconsistent who suppressing the Romane Emperour shall reigne thorowout the whole world towards Antichrists comming and destroy Rome before Antichrist begin to reigne For first in this he agrees not with himself in Apocal. 17. Sect. 18 19. When saith he Antichrist is risen They indeed shall have the names of kings but in truth Antichrist shall reigne and they shall obey him Here he will have that the Ten kings shall obey Antichrist And afterward The devill saith he and Antichrist his chiefest limb assisted with the helpe and power of these kings will be able to doe all the things which are foretold by God Now it cannot be questioned but that the things he speakes of are the same which the Angell foretold ver 16. viz. of consuming the whores flesh and her burning by the kings How therefore should Rome be burnt by the Ten kings before Antichrists comming if the Devill and Antichrist shall do this very thing by the helpe and power of the Ten kings and how doth the fable confist that three of them shall be wholly extinguished by him if all ten shall give their faithfull assistance unto him Secondly it is an assertion altogether unprobable that these ten shall then rule the whole universe nay rather it is refuted by evident reason For when Antichrist whom they expect doth come certainly there shall be some Christian Kings to burne the whore There shall also be some kings of the Earth who shall lament her and gathering themselves into
Chap. 20. unto verse 6. of Chap. 22. This Vision therefore being as it were a Recapitulation of the former doth answer indeed in respect of all the four Acts unto the three Vniversals of the second third and fourth but as it respects the two latter Acts the two particulars of the fift and the sixt Lastly unto all in respect of the last Act which is the Catastrophe of the condition of the wicked and the calamities of the Church because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement the torments of the wicked the redemption and glorification of the Saints The first Act of this Vision is a Proposition touching the overthrow of Paganisme through the coming of Christ and the propagation of the Gospell unto the Gentiles Satan being bound by the hand of Christ that hee might no longer seduce them and of the various condition of the Church partly bloody under the Romane Tyrants by whom many millions of the Saints were slaine with the sword for the Gospels sake partly most corrupted and afflicted under the Romane Antichrist who forced all to worship him and his Image and to receive his Character all that worshipped not or received not his character he most cruelly persecuted This Act is contained in the foure first verses of this Chapter The analogy and in the first part indeed touching the binding of the Dragon that hee might no more seduce the Nations it answereth to the first Seale of the second Vision where Christ riding on the white horse of the gospell conquered among the nations Chap. 6. ver 2. but in speciall to the woman traveling to bring forth the man-child and to Michael fighting for the woman and overcoming the Dragon in the third Vision Chap. 12. But in the other part touching them that were beheaded it answereth to the second Seal of the second Vision where there came forth a red horse the Church as it were being in blood Chap. 6. ver 4. and to the three former Trumpets of the third Vision Chap. 8. ver 7. Lastly in the third part touching them that worshipped not the Beast it answereth to the fift Trumpet of the third Vision Chap. 9. ver 1. and to the raging of the Beast in the fourth Vision Chap. 13. ver 1. The second Act is an Antithesis of the Proposition so far as it respects the two latter parts declaring the consolation of the godly that were beheaded for the testimony of Iesus and killed by the Beast for denying to worship him that they should live and reign with Christ in blessednesse This Act is mingled with the former The Analogy ver 4. and is continued vers 5.6 and answereth partly to the fift Seale of the second Vision where white robes were given to the soules of the Martyrs crying under the Altar c. Chap. 6. v. 9. partly to the joyfull multitude of the Sealed ones in the same Vision Chap. 7.10 and to the said multitude of Sealed ones standing with the Lamb on the mountaine in Vision fourth Chap. 14. ver 1. as also to the multitude of harpers standing upon the Sea of glasse and singing to God in the Fift Vision Chap. 15. ver 2. The third Act is an amplification of the calamities and Combats of the Church after the thousand yeeres and the loosing of the Dragon under both Antichrists viz. the Western who by the seducement of Satan shall under the name of Christ bring in new Pagamsme the Eastern also who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church God from Heaven protecting the same and casting fire upon the adversaries Chap. 20. verse 7.8 and the first part of verse 9. This Act answereth to the Sixt Trumpet of the third Vision The Analogy touching the foure Angels let loose at Euphrates and with an innumerable Army wasting the third part of the earth chap. 9.14 Lastly the fourth Act shal be the Catastrophe or end of the State of all things terrible indeed and mortall to the Wicked because they shall all be cast with their head the Dragon into the lake of fire that they might cease to rage against Christ and that in the last judgement which is represented by a most evident Type from the latter member of the ninth verse of the twentieth Chapter unto the end of the said Chapter But joyfull and plausible to the church and godly because the face of heaven and earth being renewed in the heavenly Ierusalem they shall enjoy eternall happinesse and glory with God and the Lamb Chap. 21. the whole and the first five verses of Chapter 22. This Act therefore hath two parts in the former touching the punishments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision ch 14. and to the seventh Viall of the haile like Talents in the fift vision chap. 16.21 and to the victory of Christ casting the Beast and the False-prophet and Kings of the Earth with their Armies into the lake of fire and brimstone in the sixt Vision Chap. 19.20 In the other part touching the felicity of the godly it answereth unto the end of the second Vision describing the blessednesse of the godly before the throne serving God day and night Chap. 7. This is the true Order of the last Vision which indeed seemes to be exceeding obscure in the three first Acts thereof and hath diversly troubled all Interpreters But being compared with the former after the manner which I have shewed it shall receive much light that wee may not curiously or dangerously grope in darknesse The Argument Parts and Analysis of CHAPTER XX. THe Dragon is bound with a chaine and by an Angell cast into the bottomlesse Pit a thousand years that be might no longer seduce the Nations In the mean while the soules of the Martyrs and the Conquerours of the Beast and his image do live and reigne with Christ as the Blessed and Holy Priests of God and of Christ the remnant remaining in death After the thousand yeers the Dragon being let loose doth again seduce the Nations and raiseth Gog and Magog to battell against the campe of the Saints but they being consumed with fire from Heaven the Dragon is cast into the Lake of fire and brimstone and the Vniversal Iudgement of the dead is set forth The Parts are three THe First of the Dragons binding a thousand years in 6. verses The Second of his loosing after the thousand yeares and of his attempt vers 7.8.9 The Third of the casting of the devill and all adversaries into the lake of fire from the latter part of ver 9. unto the end of the Chapter In the first part which concernes the binding of the Dragon 1. Is noted the Author An Angell descending from Heaven and the Insiruments the Key of the bottomlesse pit and a great chaine Verse 1. 2. His
Nations Now hereby is intimated that Paganisme Aug l 4. de C. D. c 25 L. 6. c. 2 c. in which divers kinds of gods were worshipped in stead of the true God the Sacrifices that were offered to Idols the Oracles which they had from devils with the exercise of their foule and ungodly worship came not so much by humane invention as by the deceit of the devill but after Christs coming and suffering on the Crosse and the Gospell by the preaching of the Apostles being published not onely to the Iewes but by little and little to the Gentiles also hereupon the Oracles of the devils were altogether silenced the Groves Altars and Temples of the false gods began to lie wast yea the Gentiles detesting the Impostures of Satan embraced the faith of Christ giving over their Magicall Bookes to Vulcan a remarkeable example whereof we read touching the Ephesians Act. 19.8 Suidas also recordeth that Augustus enquiring of the Oracle of Apollo what man should rule after him received this Answer from Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew Child the King of Gods Commands mee to avoyd This place and forthwith to returne To Pluto's darkesome shade From these our Altars bid thou art In silence therefore to depart Augustus having received this Answer went away and set up an Altar in Capitolium with this Inscription in Romane Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD. Thus therefore the Angell hath bound the Dragon Christ by his coming overthrew Paganisme delivered the Gentiles from the seduction of Satan and brought them to the light of the Gospell and faith of the Church But it may be demanded Was not Satan of old thrust into prison and bound with the chaines of darkenesse as it is said 2. Pet. 2.1 Jude ver 6. Besides hath not Satan even after Christs coming raged powerfully and yet doth Unto the former it is answered that the evill Angels indeed from the time of their first Apostacie were adjudged unto the prison of hell yet not so but that they might very freely goe abroad to hurt the sons of men so farre as the judgements of God should permit and suffer the same The devill therefore by his free raging in Paganisme held as it were his Kingdome among the Gentiles before Christs coming by Gods permission But now by Christs coming from Heaven Satan is said by a speciall judgement to be bound and thrust into the bottomlesse Pit because Christ did chiefly destroy his workes and kingdome among the Gentiles when by the light of the Gospell he opened the eyes of the blind that the deceits of Satan being discovered and condemned by them they might give themselves on to Christ Vnto the latter I say That Satan hath very many Emissary Angels under him by whom howsoever bound himselfe yet he is hurtfull to mankind and to the Church and ceaseth not to reigne in the hearts of the children of disobedience But the head being bound what should the servants doe for though God permit these to wander abroad the thousand yeers notwithstanding they could not any longer uphold Paganisme But thou wilt say In Chap. 12.9 not onely the Dragon is said to be cast into the Earth by Michael Christ but his Angels were also cast downe with him I answer That more generall Type of the fourth Vision noted that the devill with his Angels was so overcome by the death and resurrection of Christ as that neither he nor they could suppresse the Church in its birth and growth But this more speciall Type of the last Vision denoteth that the Prince of devils was so bound in the first thousand yeers that neither he himselfe nor his Emissary Angels could any longer uphold Paganisme Satans binding is not to be understood absolutely or hinder the course of the Gospell among the Gentiles The binding of Satan therefore must not be understood absolutely as if he then ceased altogether to do mischief but comparatively with limitation that he could no longer bewitch the nations with such grosse Idol-worship as he had before done Lib. 20. de C. D. cap. 7. of which Augustin To this end saith he the devill is bound and shut up in the bottomlesse Pit that now he should not seduce the Nations of which the Church consisteth which before hee powerfully seduced so long as they were out of the Church for neither is it said that he should deceive none but that now he should not seduce the Nations in which undoubtedly he would have the Church to be understood And in the following Ch. he expounds the binding more fully The binding of the devil is this viz. not to be permitted to exercise the whole tentation which he can either by force or fraud to seduce and draw men unto him by violent or fraudulent deceiving of them the which if it should have been permitted in so long time and in so great weaknesse of many hee would have cast downe very many whom the LORD would not suffer to be overcome and have hindred the faithfull from beleeving which that he might not do he is bound Thus he Enough of the binding how and why Satan is bound Let us see the time It is said in ver 2. He bound him for a thousand yeeres Here he saith That he should deceive the Nations no more till the thousand yeers be fulfilled and after that hee must be loosed a little season In which he sheweth three things First how long he shal be kept bound not alwayes but a definite or set time untill those thousand yeeres should be fulfilled so that Satans Imprisonment shall continue a thousand yeers Secondly what shal be afterward He must be loosed that is from his chaine out of the bottomlesse Pit to rage or sway freely For as the binding was a restraint that he could not rage freely among the Nations so his loosing shall be a permission to sway freely among them yea among the Christians also But least thou shouldest demand How satan must beloosed why this hurtfull Dragon shall not rather be kept up in prison he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be loosed that is set at liberty viz. by the Angell Christ who had bound him before which may not be understood of coaction as if he should force Christ to let him go and that Christ through weaknesse could keepe him in captivity no longer nor yet of any absolute necessity as if God could not do otherwise but of a necessity of the divine Counsell the reasons of whose counsell are known by the events Why God would have the Dragon loosed which shal follow the loosing ver 8.9 It seemed good to the divine wisedom againe to make use of Satans actions after his loosing for to execute some of his judgements in the latter times in the deceiving of the Nations and Gog and Magog that they should trouble the
as that he could not seduce or hurt none at all neither by his Emissary Angels or by other his instruments as Tyrants Hereticks Antichrist but onely as it is expressed in the Text that he should not deceive the Nations any longer that is uphold Paganisme and hinder the course of the Gospell among the Gentiles Thus I have laid downe my judgement agreeing with other most learned Interpreters before me as Bullinger Junius c. not that I do tye any man unto it but leave it to consideration but they who begin the thousand yeeres from Christs nativity as Aretius or from his Resurrection as Chytraeus or from the time of universall Christianisme under Constantine the Great as Brightman Napier c. although they differ a little in the termes yet all have this common with us that the first thousand yeers from Christs birth is to be ascribed to Satans imprisonment and that the Dragon is now long agoe loosed out of prison There are two other opinions of them who referre the thousand yeeres unto the last times as if they were not yet begun One of the old Chiliasts of which I will speak afterward in verse 5. The other new of certaine learned brethren that these thousand yeeres are not to begin till after the casting of the Beast into the Lake of fire that is after the overthrow of the Papacy Then they thinke that he shall be bound a thousand yeers in the bottomlesse Pit and that the Martyrs which have beene slaine by Tyrants and Romish Popes shall then corporally live again and reigne with Christ in Heaven those thousand yeeres and then at the end of these thousand yeeres shall be the Resurrection of all the rest of the dead and the last Iudgement Now what I thinke in this opinion to be wanting I will here touch onely in a generall way reserving the rest to its place First I cannot approve that these thousand yeeres are not as yet begun nor past because two false Hypotheses are supposed One that Satan hath not as yet bin bound that he should seduce the Nations no longer in Paganisme the which is repugnant to the History The other that the world should yet continue a thousand yeers after the overthrow of Papacy which is repugnant to the divine oracles touching the abolishing of ANTICHRIST by the brightnesse of Christs coming after which to expect a thousand yeers in this world to me feemes very absurd They object that the Oracles of the Prophets are not yet fulfilled Ierem. 30. and 31. Mich. 4.3 unto 8. Mich. 5.9.15 the answer of Christ Act. 1.6.7 Mat. 23.28 Rom. 11.25 But in all these not to be tedious I would first desire them to seeke their thousand yeers Secondly that they diligently consider whether those Oracles spoken of in verse fourth are Prophesies touching the Kingdome of the Martyrs in Heaven or not rather of Christs Spirituall Kingdome and State of the Church of the Gospell on Earth partly already fulfilled and partly not but in time to bee accomplished Secondly that opinion contradicts it selfe For it propoundeth that the Pope before these thousand yeeres shall be cast into the Lake of fire and that Popery shall be abolished and withall that the Pope during the thousand yeeres shall by little and little gather his strength and at the end of the said yeeres joyne himselfe with Pagan Kings to make warre against the Saints But how shall the Pope doe this being in the Lake of fire They answer that the same Pope indeed that is cast into the Lake shall not reassume strength but there may bee some other after him who shall not bee abolished till the brightnesse of Christs comming But this is to dally in a serious matter The ruine of the Papacy in which they fixe the beginning of the thousand yeers we understand not to be the casting of one or two of the Popes into the Lake for many are already cast away but the overthrow of the whole Papacy Here then let them explaine themselves whether they understand it of the overthrow of Papacy in part or totally If they understand it onely in part they must say that Satan hath bin bound above an hundred yeers because since that time Papacy hath gone to decay in Germany and some other Kingdomes which thing Bellarmin also confesseth for saith he Bell. Lib. 3. de P.R. Cap. 21. from that time since you affirmed the Pope to be Antichrist his Empire hath beene so farre from encreasing that it hath alwayes more and more decreased If of an universall or totall overthrow how then shall the Beast gather strength by little and little especially while he is in the lake of fire Thirdly they take up another absurdity against the Text viz. that in the beginning of the thousand yeeres the Martyrs shall corporally live againe and reigne with Christ a thousand yeers whereas the Text expressely speaketh of their soules not of the bodies of the Martyrs neither saith it that they lived again or were raised up from death but that they lived of which in ver 4. Fourthly they frame another absurdity in pretending a two-fold resurrection of the dead One of the Martyrs after the overthrow of the Papacy the other of the rest of the dead after the thousand yeers reigne of the Martyrs the which is contrary to an Article of our Faith I beleeve the resurrection of the flesh that is of all the dead at the last day and it is refuted by experience Again if they understand the overthrow of the Papacy in part seeing this hath bin accomplished more then an hundred yeeres agoe they must shew that the first bodily Resurrection of the Martyrs is also past If totall seeing this shall not bee but by the brightnesse of Christs coming to Iudgement they cannot deny that then the Martyrs also shall be raised with the rest of the dead Fiftly I know not how they can make their opinions hang together for they say that Christ shall come to Iudgement a thousand yeers after the overthrow of Papacy and that after those thousand yeers Gog and Magog shall make warre against the Christians What shall this warre be taken in hand after Christs last comming to Iudgement Lastly this opinion doth fully agree with the errour of the Chiliasts long agoe condemned by Christians of which I will speake by and by viz. in this that the world shall remaine a thousand yeers after the abolishing of Antichrist directly contrary to the Apostle 2. Thess 2.8 affirming that Antichrist shall bee overthrowne by the brightnesse of Christs comming And in that it imports two particular Resurrections contrary to the Scripture touching the resurrection of all the dead together at the last day Onely herein it differs Lib. 20. de C.D.C. 7. that it makes not the thousand yeeres reigne as they Earthly but Heavenly although Augustine confesseth that there were also among the Chiliasts some who beleeved that the spirituall delights in that Sabbath should come
thousand yeers in the mean while not denying that both they and other Martyrs should further live and reign with Christ But thou wilt say Why the thousand â—â—ers are â—â—fined to what end was it to define a thousand yeers if the Martyrs were to reign longer I answer It was meet they should be defined because of the wonderfull events that were to come to passe in those first thousand yeeres bringing as it were a new face on the whole Earth for Ierusalem being destroyed Iudaisme was to be overtâ—â—owne Satan being bound Paganisme was to decay and on the contrary Christianisme established in the whole Romane Empire not without shedding of very much blood lastly in the midst of Christianisme Antichristianisme was to bee erected and toward the end of the thousand yeeres confirmed and brought to its height with no lesse spilling of Christian blood in Gregory VII that cruell Beast 5. But the rest of the dead lived not againe Having expounded the state of the Godly what it was in those thousand yeers first on Earth afterward in Heaven now he addeth the state of the wicked during the said time on Earth that they lived not againe in the first Resurrection that by this Antithesis he might the more set forth the happinesse of the Martyrs and withall teach us that Satan was not so bound but that he still held very many even all the time of the said yeers in Paganisme and Antichristianisme who would not embrace the testimony of Iesus and live againe or be raised from the death of sin least we should imagine that the thousand yeers should be altogether a Golden-Age or that the Church were to expect the applause of the whole world This is the summe By the Rest therefore are understood all others the Martyrs and Confessours excepted who embraced not the Testimony of Iesus in all this time but were either professed enemies of Christ as Iewes and Pagans without the Church or false Christians or Antichristians in the Church These hee saith are DEAD not by a corporall but a spirituall death in sin of which death the Apostle speaketh Ephe. 2.1 1. Tim. 5.6 Mat. 8.22 Ioh. 5.25 When ye were dead in sinnes And she that liveth in pleasure is dead while she liveth so Christ Let the dead bury the dead The dead shall heare the voyce of the Sonne of man for he speaketh of the state of the ungodly living on Earth whom he opposeth to the Martyrs not as then living with Christ in Heaven but as formerly embracing and professing the witnesse of Iesus on Earth Therefore in the words The rest of the dead the distinction is not betwixt the dead but after the Greeke Phrase the Genitive is put for the Nominative The rest of the dead for the rest being dead so in Chap. 9.20 the rest of men that is other men or at least it is a distinction of such as of old were living on Earth but dead spiritually for of old the Martyrs also before they repented and embraced the Testimony of Iesus were dead spiritually as the rest but because they lived againe spiritually on Earth therefore after death they lived and reigned gloriously with Christ in Heaven But the rest lived not again To wit from the death of sin through Faith and Repentance but despising the Testimony of Iesus remained in Paganisme Or repented not of their Idolatry Hypocrisie and other sinnes in Antichristianisme as in Chap. 9.20 The rest of men which were not killed by these plagues repented not of the workes of their hands that they should not worship devils and Idols of gold c. which place doth excellently interpret this But that he speaketh not of a corporall living againe as the Chiliasts did interpret it shall by and by appeare by Iohns Declaration Vntill the thousand yeers were finished That is during the whole thousand yeers wherein Satan was bound for againe he addes the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand yeers But did they live againe afterward no certainly for they which live not againe in this life shall never live againe in the life to come Therefore the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill limits not a time of living again but simplie denyeth the same they lived not againe untill for never As Thou shalt not come forth untill thou hast paid the very last mite for never Hee knew her not untill shee had brought forth her first borne for never The Chiliasts said They lived not within but after the thousand yeeres but by the same reason they should say that the Soules of the Martyrs lived in but not after those thousand yeers Both is false for the Martyrs have never ceased to live and reigne neither have the rest of the dead ever lived againe It therefore noteth their voluntary contumacie in Paganisme and Antichristianisme that however Satan was bound in a speciall manner and could not deteine them in Infidelity yet they would not after the example of the Martyrs repent and embrace the witnesse of Iesus so as the fault of their destruction was onely in themselves The fourth thing followeth touching the first Resurrection This is the first Resurrection In the Greeke IS is left out but the Ellipsis is expressed ver 6. This is the second death By this Addition Iohn doth expresly declare what kind of living againe he meant that the rest of the dead lived not namely in that which is the first Resurrection as if he should say they lived not again in the first Resurrection the meaning is thus This is the first Resurrection for This living again in which I said the rest of the dead lived not is to be understood of the first Resurrection for the monstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred to the soules of the Martyrs which he said LIVED but onely to the rest of the dead who he said lived not again which the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe and repeated in the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resurrection doth intimate The Declarat oâ— also of the contrary sheweth the same ver 14. This is the Second Death where likewise the Demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be referred unto all that were judged ver 13. but only to them that were cast into the Lake of Fire and were not found written in the booke of Life Now it followeth to speake of the manner of this Resurrection and what it is The Chiliasts said it was corporall but here is solidly demonstrated that a corporall raising up of the Martyrs out of their Sepulchres is not proper unto the Martyrs but that it must be understood of a Spirituall living again from the death of sin in all that shall be saved THE DEMONSTRATION That the first Resurrection is not to be understood corporally but spiritually First from the differences dividing the whole Subject This first Resurrection is either corporall or spirituall But it is
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