And secondly the companie of the foure beasts with the thanksgiving of them both 4 And round about the Throne were foure and twenty seates and upon the seats I saw foure and twenty Elders sitting clothed in white raiment and they had on their heads crownes of gold 5 And out of the Throne proceeded lightnings and thunderings and voyces and there were seuen lampes of fire burning before the Throne which are the seven spirits of God 6 And before the Throne there was a sea of glasse like unto Crystall in the midst of the Throne and round about the Throne were foure beasts full of eyes before and behinde 7 And the first beast was like a Lyon and the second beast like a calfe and the third beast had a face as a man and the fourth beast was like a flying eagle 8 And the foure beasts had each of them sixe vvings about him they were full of eyes within they rest not day and night saying Holy holy holy Lord God Allmighty which was is and is to come 9 And when those beasts give glory and honour thankes to him that sate on the Throne vvho liveth for ever and ever 10 The foure and twentie Elders fall down before him that sate on the Throne worship him that liveth for ever and ever and cast their crownes before the Throne saying 11 Thou art worthy O Lord to receive glory and honour and povver for thou hast created all things and for thy pleasure they are were created THE COMMENTARIE ANd about the Throne After he had described the majestie of him that sate on the Throne that is eyther God absolutely or Christ the glorious Iudge about which we need not to contend For the sence is all one because God sitteth and judgeth in Christ Now he comes to describe the attendance he saw about the throne And this second part of the Chapter is a description of the foure and twenty Elders sitting about the same and of the lightnings proceeding out of the throne c. And of the foure beasts in the midst and round about it with the thanksgiving of them all In which diverse men seek diverse mysteries Lyra understands by the seates the Cathedral Churches Lyraes mysteries concerning the seats and their Elders and by the foure twenty Elders all Bishops alluding to so manie orders of Priests whom David ordained weekly for the service of the tabernacle 1 Chro. 24. But what need of Cathedrals in heaven Hierome understands by them the foure twentie bookes of the Old Testament but how fitly I will not here dispute of Others will have so many Angels to bee noted out therby But Chap. 7. v. 11. the Angels are differe need from the Elders Others suppose more probablie that hereby is represented the companie of the Patriarks Prophets godly Iudges Kings and to be short of all the saintes under the law who excelled in faith and piety and now triumph with Christ in heaven They are said to be foure and twentie a finite number beeing put for an indefinite Some understand it of twelve Patriarcks and twelve Apostles but that cannot bee for what then should become of the rest of the Patriarcks Prophets Iudges and other godly governours and kings We therefore doe rather Iudge that by this number is noted a perfect Senate or assemblie which ordinarily is accounted entire if it consist of 24 persons They are said to be Elders because age teacheth wisdom and skill in judgement And indeed Senatus a Senate comes from senium olde age They sit on thrones 1 Cor. 6.2 because they rest from their labours and shall with Christ judge the world Angels not as if Christ could not judge the world without them for the Father hath given unto him all power and all judgement both in heaven and in earth but 1 Matt. 28.18 Ioh. 5.22 because he is pleased to communicate this honour unto the saintes according unto the promise Chap. 3.21 And 2 because his judgement is righteous which all the saintes acknowledge and assent unto This exposition to let passe what others say is undoubtedlie agreable unto the analogie of faith in case any mysterie be hereby typified out unto us But because these Elders doe not alwayes remaine sitting on their thrones for sometimes they rise up sometimes they fall downe and worship and sing Halelujah to God and to the Lambe as v. 10. Chap. 5.8 Chap. 11.16 Chap. 19.4 beeing the chiefe actors in setting forth the prayses of God I hence observe that in the Revelation where diverse persons are brought in some tarying and others departing this first apparition or company is brought in before the amplification of the vision not under the forme of young men but of Elders for reverence and gravitie sake neither doth this any way contradict our former exposition for in an honourable assembly is peace and honour by the gratulatorie harmonie is figured out the office of the prophetical Church in heaven And indeed I see not how we should otherwise understand what is meant by the often signing of these Elders except we understand it as alluding to the custome and manner of enterludes Clothed in white raiment and had on their heads crownes c. By this twofold ornament the priestly and kingly dignitie of the saintes is shadowed out white garments that is pure bright and undefiled robes such as become priests of righteousnes And with all the puritie of the saintes in heaven and the integritie of the divine judgement is hereby â—â—gnifyed Now whence the saintes have this puritie we are taught Chap. 7.14 namely by washing their garments in the blood of the Lambe that is perfectly putting on the Lord Christ Iesus who is this white robe wherewith we delight to be cloathed and by which we are acceptable to God Crownes of gold on their heads That is most pretious crownes for what is more pretious then gold they have them on their heads both because they reigne as kings with Christ Reve. 1.6 who hath made us kings and priests to God and his Father as also because they have overcome sin satan and the world This is that crowne of life promised to the Angel of Smyrna Chap. 2.10 and unto all who love the Lord. Jam. 2 Tim. 4.8 1.12 This is that crowne of righteousnes wherein Paul rejoyced and which is laid up for all them that love the appearing of Christ This is that crowne of glorie 1 Pet. 5.4 which fadeth not away but shall certainely be enjoyed by all the faithfull servants of Christ And out of the throne proceeded This second apparition shewes the majestie of him that sate on the throne out of which proceeded lightnings thunders voyces here we need not seek for any other mysteries but onely to take notice that these things are proofes of the omnipotencie and divine majestie of Christ who sends forth such judgements from his throne against the wicked as
the fulnes of his power and his eyes his divine insight this is set forth unto us that we should beleeve that the Lamb beholdeth governeth all things by his infinite wisedome providence The seven eyes are said to bee the seven spirits of God sent forth into all the earth which is taken from Zacha. 4.10 signifies the same thing For seeing the Lamb is Lord of the spirits or Angels and sends them forth into all the earth as a master doth his servant it plainlie proves that he is true God XXVIII Argum. of Christs deity For the Angels have no other Lord but Jehovah see Chap. 4.5 And hence the seven eyes of Jehovah in Zacharie are here called the seven spirits of God Seeing therefore so many hornes and eyes are attributed unto the Lamb let the godly know that he wants neyther power nor knowledge for to preserve them And let the wicked fear and tremble before him for he sees all their ungodlines and is able to represse theyr tyrannie Let us also brieflie take notice how Antichrist Chap. 13.11 hath two hornes like unto the Lamb signifying that he like an Ape imitates the Lamb. But he is much inferiour For the Lamb hath not two onely but seven And therefore can easily destroy him by the spirit of his mouth 7. And he came and tooke the booke After the description of the Lamb now followes what he did He came That is he came forth out of the midst went to the throne and tooke the booke out of the right hand of him that â—â—te thereon viz. to open the same By which action he sheweth that he both can and will unseale the booke of God that is reveale this prophesie unto Iohn and unto the whole Session in heaven Thus we have here fulfilled what is spoken Chap. 1.1 to wit that God gave the Revelation to Christ Christ to Iohn For this Lamb that is Christ tooke the Revelation out of the right hand of God on the throne not unwillingly but freely giving it him to the end it might be revealed unto Iohn and unto the whole Church I will not be curious in disputing what this taking of the booke was They who understand by this booke the whole counsel of God interpret this taking thereof a commission to reveal the secret mysteries of salvation unto the Church But we have shewed v. 1. that the booke denotes the Revelation Wherfore this taking and opening of it signifies nothing else but the exposition thereof But this seems to contradict the interpretation touching Christs sitting on the Throne For the Lamb sits not on the throne but takes it from him that sate theron Now he cannot be both giver and receiver I answer It is true he cannot give and receive in one and the same respect but there will follow no absurdity to say he doth it in a diverse respect to wit if we consider his person and office Christ gives the booke as he is God and takes it as he is God-man the mediatour Thus he is both author and opener of the booke even as he is said in diverse respects Heb. 1. v. 9. 9. v. 11.14 13.10 to be priest sacrifice altar the anointer anointed But if any wil contend that God absolutely is he that sits on the throne it comes al to one thing as I have formerly proved For the Father sits and reignes in the son to whom he hath given all judgement The third part of the Chapter The hymne sung unto the Lamb. 8 And when he had taken the booke the foure beasts foure twenty Eldels fell downe before the Lambe having every one of them harpes golden vials full of odours which are the prayers of Saints 9 And they sung a new song saying Thou art worthy to take the booke to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10 And hast made us unto our God kings and Priests wee shall reigne on the earth 11 And I beheld and I heard the voyce of many Angels round about the Throne the beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands 12 Saying with a loud voyce Worthy is the Lambe that was slaine to receive power riches wisedome strength honour glory blessing 13 And every creature which is in heaven on the earth under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever 14 And the foure beasts said Amen And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever THE COMMENTARIE 8. ANd when he had taken the booke Now followes the heavenlie thanksgiving for the taking of the booke 1. Of the beasts and Elders 2. Of the Angels 3. Of all other creatures which is the IV Apparition 4. Againe of the beasts and Elders every one of them singing a peculiar himne unto the Lamb and unto God gratulating the Church because of the revelation First the cause of their rejoycing is noted And when the Lambe had taken the booke The cause of joy in the heavenlie inhabitants Here now the griefe of the creatures as also the teares of Iohn doe cease for in this booke is contained the whole counsell of God concerning the good of the Church the salvation of the elect and destruction of the adversaries unto the end of the world The latine version reads when he had opened the booke which is a manifest corruption of the text for how could he have opened the booke while the same was shut and sealed Ribera purposelie passeth it by But Alcasar seekes to excuse the matter by manie shifts but sayes at last that he had seen it written in a Greek copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had opened boldlie affirming that it was by some one or other changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had taken which shamelesse assertion of his is confuted in the first verse of the following Chapter Secondlie the gesture and habit of the beasts and Elders is set forth somwhat diverse from what we heard before The gesture and habit of the beasts and Elders They fall downe before the Lamb humblie submitting themselves unto his will rendring not a civill but a divine worship to Christ whence againe is proved his deity forasmuch as religious adoration is due to none but to God onely Having harpes Musical Instruments XXIX Argum. of Christs deity wherewith the holie Prophets kings were wont to prayse the Lord not as if God were delighted with any such thing but because it stirred up the religious affection of the saintes to God-ward And golden vials ful of odours The priests of old made odours for
of original sin but neither of these opinions can be of faith because neither of them are grounded on the word of God The virgins conceiving indeed was miraculous But her bringing forth was natural for by the opening of the wombe she brought forth her first born son Luk. 2.23 But whither a natural delivery can be without paine I leave to naturalists Neither is it needfull to define that with danger August Enchirid. cap. 59. the which without any danger a man may bee ignorant of The type represents the usuall order of nature wherby women being in labour to be delivered are commonly pained the which Christ confirmes John 16.21 And indeed the sorrow of child bearing at first was imposed on the woman by God as a punishment of her sin Gen. 3.16 I will multiply thy sorrowes c. Hence the scripture compares vehement and inevitable anguishes unto the paine of a woman in travel which the Greekes call by a peculiar word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowes and to be in sorrow If therfore the scripture hath defined childbearing to be with paine then we cannot without danger bee ignorant thereof So then this type signifies that the Woman or Church shall not bring forth her fruite without labour sorrow and much crying The which is to be referred partlie to the labour and care of the ministrie and partly to the troubles and calamities of persecutions hence the Apostle traveling in birth of the Corinthians cryes out not without griefe Even unto this present hour we both hunger and thirst 1 Cor. 4.11 and are naked and are buffeted and have no certaine dwelling place we are made the filth of this world and are the of scouring of all things unto this day In stripes 2 Cor 6.5 7.5 in imprinsonments in tumults in labours and watchings on every side we are troubled without were fightings within were feares So likewise he speakes of the declining Galatians My little children saith he Gala. 4.19 of whom againe I travel in birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Christ be formed in you So then we se that the birth and propagation of the Church shal be with great troubles cares sorrowes and crying the which thing Christ foretold us saying The world shall rejoyce but yee shall mourn And the Apostle Ioh. 16.20 2 Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution Now by that which followeth it will appear that by this sorrowfull travel of the woman are chiefly prefigured the miseries persecutions punishments and martyrdomes which Christians should afterwards suffer under tyrants yet not to terrify but to comfort them for wheras the world thought by these things to suppresse the Church she should though with paine most fruitfully bring forth and bejond all expectation increase far and nere 3. And there appeared another signe The first signe or wonder was a woman The second followes viz. a Dragon is seen by Iohn in heaven of a terrible shape not in that starrie heaven where Astronomers place the Dragon with the signe Ophiuchus or Esculapius but in that heaven which the Apostle speakes of where principallities powers and spirituall wickednesse doe rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the regions of the aire above us as the Apostle himself declares it Ephes 2.2 unlesse perhaps this signe appeared in the utmost heaven beeing opened A great Dragon Of an huge bignesse and strength for a Dragon is an old Serpent who by devouring of many serpents at last becomes a Dragon according to the saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a serpent doth not eat a serpent he shall never be a Dragon He is said to be a red Dragon to denote his cruel blood thirstie nature as beeing wholie red with the blood of the Saints Others thinke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fierie for it may either way be translated to denote his fierie and hellish condition but I rather approve the former Having seven heads Hence Ribera saith it is manifest that these things belong unto the time of his fained Antichrist But he deceiveth and is deceived as thinking Dan. 7.8 that these are the heads and the hornes of the fourth Beast mentioned in Daniel whose little horne tipeth out Antichrist As if the Beast with his heads hornes there spoken of were yet to be expected and not already come long agoe The Dragon here hath nothing common with the Beast in Daniel besides the ten hornes yet it shal neither be this Dragon nor the Beast in Daniel but passing by this let us more narrowly consider the monstre Poets have fained a terrible monstre called Hydra Lernaea not much unlike unto this Dragon in shape having a huge body and nine heads Hydra Lernaea vide Apollod Bibl. lib. 2. eight whereof were mortal the middlemost immortal the killing whereof they ascribe to the second labour of Hercules Now the monstre here spoken off How the Dragon Beast differ differs from the following Beast in that the Dragon hath crownes on his head the Beast on his hornes so that the heads and hornes in this place doe not signifie the same thing there as we shall see herafter Thus there is some difference betwixt the Dragon and the Beast yet their likenesse is great for the Dragon begate the Beast even as like begets its like Who this Dragon should be is very plain by the epithites for he is called that Old Serpent the Devil Satan ver 9. Chap. 20.2 who is known of all to be that enemy of mankind He is represented in the form of a serpent both because in likenesse of a serpent he seduced our first parents as also because of his rage cruelty against the Church and lastly because of his poyson wherwith he infecteth the world The heads and hornes of the Dragon are the devils instruments ministers of his furie against the Woman In that the crownes are said to be on his heads not on his hornes it argues that the heads denote the chiefe instruments of the Dragon armed with regal authority But the hornes inferiour and vulgar yet armed The crowned heads therfore of the Dragon are kings and tyrants persecuting the woman The hornes Who are the heads and hornes of the Dragon are officers under them as governours captaines soldiours hang-men and the like by whom they exercise their crueltie like as the head of a beast doth push with his hornes Seven heads indefinitely for many as before the seven spirits seven lampes c. For a sevenfold number is allwayes indefinite except it bee restrained as afterward it is where it is said that the seven heads of the beast are the seven mountaines of the woman or Rome SO THE TEN HORNES indefinitelie are verie many because there are more inferiour executioners and murtherers then kings Among the heads of the Dragon Herod the Ascalonite is worthelie reckoned in the first place as first labouring to
celebrated viz. The joy of the Church and the mourning of the adversaries with the causes of both The great voyce that Iohn heard signifies the multitude of rejoycers and the greatnes of their joy because of the victorie From vers 11. it may be gathered that they were the saintes in heaven who acknowledge the Church militant for their brethren Therfore all the heavenlie companies sing togither excepting the third companie of Angels and the fourth of other creatures The proposition of their song is in vers 12. rejoyce yee heavens and yee that dwell in them In calling upon the heavens themselves to rejoyce they amplifie the excellencie of the benefit for great joy is caused by great mercies This Prosopopoeja is often used as afterward in Chap. 19.20 so in Isa 1.2 heare ye heavens And yee that dwell in them that is the Angels of heaven whom they invite to rejoyce with them The arguments of their joy are the worthie benefits of the victorie which are three in number as we shewed in the analysis The first is that by this victorie comes salvation and strength and the kingdom of our God and the power of his Christ The like benefits were set forth in the foregoing vision at the sounding of the seventh Angel Cha. 11.15 but arising from a different cause There the dwellers in heaven rejoyced for the finall judgement and destruction of Antichrist and other adversaries here they exult for the first victorie of Michael against the Dragon by which is come salvation and strength c Now howsoever God and Christ had this evermore before yet the same appeared not so fullie because of the wickeds rage and tumult the which they seemed to winke at But then they openlie declared their power c. When Michael that is Christ by his death resurrection and exaltation brake the power of the Dragon and cast him to the earth Besides they had it not alwayes for us that is for our help and consolation But at last it came to bee ours and for us through the victorie of Michael For it is to be observed that they say not these things came to God and to Christ but that now the salvation and power of God and of Christ was come that is was gotten given and communicated to us For through Christs victorie the salvation of our God is come viz. unto us from our God Then the power of our God did manifest it self when it drew us as a lost prey out of the Dragons jawes Then Gods kingdom became ours when we beeing delivered out of the power of darkenesse Colos 1.13 Rom. 1.4 were translated into the kingdome of his beloved Son Then Christs power became ours when he having over come death and Satan was declared to be the son of God powerfullie according to the spirit of sanctification by the resurrection from the dead This is the first argument of joy to the heavenlie spirits and to us in regard that our salvation is founded in the victorie of Michael and that the power and kingdome of our God is vindicated from the violence of the Dragon Our God so they call him that we might confidentlie trust that by this victorie God is reconciled unto us Ioh. 16.33 for so Christ bids us saying bee of good cheere I have overcome the world To this spiritual joy may also be added that outward rejoycing of Christians when Constantine the Emperour had driven the foresaid Dragons out of heaven to the earth Thus I say salvation strength kingdome and power of God and Christ did seeme to come when a Christian Emperour was set on the throne glorifyed God publickly maintained Christs power and freed the Church from tyrannie For the kingdome of God is visiblie seen as it were saith Brightman when godlie princes are placed at the stern The which indeed is true But here it is a secondarie sense For the accuser of our bretheren is cast down The second benefit of the victorie and argument of joy is the immunitie of the Godly from satans accusations Whom before he called a slaunderer adversarie and deceiver he now cals him our accuser It is an allusion to the court where the judge sitteth on the tribunal Satans Iudiciall action against sinners before whom is brought a guilty person with his accuser demanding his life This judge is God For he will judge the world in righteousnes and shall minister judgment to the people in uprightnes Before his tribunal we all stood guiltie of eternal death through sin Gods revenging justice stood against us requiring that we should suffer temporal and eternal punishments For what was committed by us against his infinite majesty Rom. 1.32 For it is the judgement of God that they who commit such things are worthie of death Against us stood the law of God pronouncing cursings against the transgressours thereof Our own evill conscience also arguing and convincing us of eternall guiltinesse But Christ our Michael pleaded our cause before God and by suffering death for our sakes most fullie satisfyed his justice and healed our wounded consciences from the sting of sin purging and sanctifying our harts through faith by his spirit Act. 15.9 Rom. 8.1 and therefore there is no condemnation to us who are in Christ Notwithstanding satan left not off to prosecute his action to accuse and blame us to stirre up God against us and to rage against the faithfull In that he is said to accuse us day and night before God it doth emphaticallie set forth satans malice he knowes God is ours that is reconciled unto us in Christ yet he impudently blameth us to make him if he could not to be ours But thankes be to God Michael hath cast this impudent railer out of heaven that hence forward he might no more molest the Lord with his lying accusations If this great benefit gave occasion of so great joy to the heavenly inhabiters then much more to us For the Dragon was not an accuser of them in heaven but of us who as yet walk in the slipperie pathes of this world Therefore they say The accuser of our bretheren to wit they who as yet have their warfare here on earth This is a worthie thing that the Church triumphant acknowledgeth us to be bretheren And indeed the Catholick or universall Church is a communion of all the Saintes both in heaven and in earth So Chap. 6.11 Hence first the doctrine of the Gospel touching free justification by faith is here confirmed For if our accuser bee cast out then certainlie Free justification by faith here established no man accusing us God the judge will not condemn but acquit and justifie them who by faith are in Christ Iesus It confirmes also the doctrine of the full assurance of our faith and salvation The full assurance of faith touching our salvation Rom. 8.33 For if Christ hath satisfyed Gods judgement for us and silenced our accuser then verely henceforward we may fullie perswade
functions in divers Visions should also be represented under divers Types as sometimes being called the Son of man otherwhile a Lambe a Lyon an Angell c. He is said to come out of the Temple the which Iohn in Chap. 11.19 saw open in Heaven for the Temple especially the Sanctuary was a figure of Heaven Heb. 9.2 so then he came out of Heaven from whence the Iudge shall come We see that all things are dramatically acted in this Revelation for as in Comoedies among men divers persons comming out of divers Scenes do act their parts on the Theatre so it is in these Visions to the end we might more easily perceive Heavenly things by a certain similitude of things done amongst us 18. And another Angell came out from the Altar Seeing the former Angell having the Sickle was Christ the Iudge We therefore do rightly understand this Angell to be some chiefe Minister of Christ whose Cry Thrust thy Sickle is not a commanding voyce or admonitory as if the Iudge were slack in his Office but supplicatory desiring him not to deferre the Iudgement any longer but to execute the same because of the inveterate malice of the world as in verse 15. He comes out of the Altar Or from the Altar that is from Christ who is the Heavenly Altar namely as a Herauld who in the name of all the rest proclaimes the time of the last Iudgement testifies the desire of all the Heavenly Powers for the vindication of the Church and punishment of the adversaries and offers as it were his most ready ministery to the Iudge Having power over fire Hence we learne saith Andreas that God hath set the angelicall powers as administrators of things created by him One over Water another over Fire Dan. 10.13.20 another over another part of the world This exposition I do not altogether reject seeing the Scripture other where testifies that some Angells were set over particular Kingdomes Yet I neither will affirme nor deny whether some are set over one Element others over another because afterward in Chap. 16.5 What is meant by this fire mention is made of the Angell of the waters Neverthelesse it is clear God useth them to execute some one judgement some another Furthermore what this Fire is over which he is said to have power is diversly disputed some understand the fire of the holy Ghost But no created Angell can have power over the holy Ghost who is the eternall God Others the fire which shall consume the world as if this Angell who is said to have power over fire should set the whole world on fire But God shall need no Incendiaties to burne the World Ribera hereby understands the fire of the heavenly Altar by which the Sacrifices of the Saints were burn'd probably indeed but by an allegory not safe enough for seeing the sacrifices of the Saints in Heaven are their prayers and thanksgivings by which they allwayes praise the Lord I see not how it agrees to Christian beleife that any created Angell should have power over this fire But I wonder that none have applyed it to the fire of Purgatory Bede applyes it to the fire of Punishment which Ribera approves not because the punishment of the wicked is here Metaphorically figured not by fire but by the Wine-Presse of Gods wrath yet a little before we heard that the ungodly should be tormented with fire and brimstone the smoake whereof should ascend up for ever and ever This interpretation Bullinger followeth and we also approve of for fire in the Psalmes and generally through the whole Scripture denotes Gods plagues and punishment on the wicked the which he executeth by his Angells This Angell therefore hath power to wit ministerially over Hell fire because by this Angell or by these Angells for it may be an Enallage of the singular for the plurall Christ the Iudge will cast the tares into eternall fire which agrees with the Parable of Christ Mat. 13.42 They shall cast them into a Furnace of Fire And gather the Clusters of the Vine of the earth A Vine doth sometimes denote the Church Isa 5.1 Mat. 20.1 Into which the Lord sends divers labourers to dresse the same But here it signifies other the Church of malignants or the world of ungodly men therefore he calls it the Vine of the earth for the whole multitude of the wicked who are not those ripe grapes which the Lord looked for and found not in his Vineyard Isa 5.2 but it is taken in the evill part for the wild unripe and sowre grapes which God in wrath threatens to cut off And they are said to be ripe not for new Wine but Verjuyce because when the wickednesse of the ungodly is grown to its full ripenesse destruction ruine necessarily followes 19. And the Angell thrust in his Sickle The execution will be short for the Iudge when the houre is come shall without any let cut downe the Vintage of the earth that is execute wrath on the wicked by casting them into the great Lake of Gods wrath The lake of Gods Wrath is great Hell metaphorically is called the lake of Gods wrath or the place of infernal torments for as the clusters of the Vine are troden in the Wine-presse so the Reprobates shall be punished in bell It is great that is large enough to containe all the multitude of the wicked that perish A large Vintage requires a spatious place now this Vontage shall be the greatest to wit of all the wicked even from Cain the first parricide 〈◊〉 the last 〈◊〉 which shall be death And therefore the lake must be great 20. And the Wine-presse wa◠troden without the City This shall be the thrusting of the wicked into eternall torments Without the City viz. the Heavenly Ierusalem which is described Chap. 22.15 Without shall be dogs and sorcerers and whoremongers and murtherers and Idolaters and whosoever loveth and maketh a lie which is the proper description of the Grapes of the Vine of the earth to be troden in the great lake of hell and to be cast forth into utter darknesse where shall be weeping and gnashing of teeth And blood came out of the Wine-presse The Scripture is wont to call red wine the blood of the grape of the like rednesse thereof Here he calls the liquor flowing out of the lake Blood not by reason of the colour but to denote the bloody and horrible kinde of punishment that is to befall the wicked for seeing they could not be satiated with the blood and slaughter of Saints therefore hell also being made red with their blood shall not be satiated for ever and ever Vnto the Horse-Bridles He aggravates the horriblenesse of their plagues from the great abundance of blood flowing out of the Wine-presse both by the space of a thousand and sixe hundred furlongs and the depth so great that it reacheth even to the horse bridles For there shall be an innumerable multitude of the clusters of the earth
VI. excommunicated Ludovick IV. 130. The Colour of the Beast and the woman is one 411. Purple colour proper to the Romane court ibid. Communion of the Saints in heaven with us on earth 122. Comfort of the faithfull under Antichrist 121. Of the Saints under the Altar 106. Of the professours and Martyrs 355. Conquerers are such as keep faith and a good conscience 52. Consent of Interpreters about the last judgement 358. Condition of the Godly under Antichrist 134. 135. Constant profession of the truth the cause of Johns banishment 17. The Constestation or protestation in the last chapter of the Revelation belongs to the whole body of the Scripture 596. Conversion of the Iewes described 67 conversion of the adversaries is the worke of grace ibid. Conversion of many unto the faith 245. Conversion why commanded and attributed to us 82. Council of constance caused wickleffe to be digged out of his graue and burnt 241. Condemned Iohn Husse and Iâ—rome of Prague to the fire 226. 241. Former councils for the most part condemned by the latter 273. Corporal resurrections in scripture 518. Corrupters of the trueth shal be grievouslie punished 50. Court within to be cast forth 214. Coveteousnesse in bishops abominable the root of all evill 33. Crowne crowne of life 41. promised not of merit but grace 42. It signifies life and eternal glory 72. A greater degree shall be given to such as have converted many 71. Crownes of gold why worne by the saints 90. Crown of life and righteousnesse ibid. Proposed unto all the faithfull 250. The crowne of Christ 108. Crowns of gold an ensigne of royall majesty 360. How far the crown may be taken from the elect and how it can not be taken 72. Cubit common and royall of what greatnesse 562. Cup of Gods wrath 352. Cyprians excellent simile declaring the word of God to be the onely rule of faith 57. D. THe Darkning of the sun 127. Death compared in scripture to sleep 56. Christs death a full satisfactorie price for sin 103. Death of the martyrs is Christ victorie 108. The first death why so called 519. 557. Death of the soule 519. The second death eternall 528. The dead shall all rise together 518. 519. To die in Christ 355. Dead faith uncapable to obtaine spirituall riches 77. Demonstration against Alcasars dream 481. The Description and nature of Locusts 175. Description of the new Ierusalem whither it agree to the church militant 549. The Desert or wildernesse is Rome and the Papacie 408. Description of the beast 290. denoteing the old Romane Empire 291. 292. Description of the heavenly Ierusalem 560. c. Description of the last Iudgement 488. Description of Gods maiesty and glory on the throne 87. Determination whither repugnant to the will 446. Dignitie proceeds not alwayes from vertue 59. Difficultie about the thousands years 506. Difference of a gemme and a pearl 566. Dionysius Alexandrinus refuted 18. Distribution of the second vision 84. The Dragon Beast and false Prophet authours of the Ambassage of the unclean spirits 394. Drying up of Euphrates 390. diverse opinions about it 391. Dutie of the Church and her officers to notorious sectaries 44. E. EArth Sea trees what they signifie 139. Earth swallowing down the flood of the Dragon 279. Earth-quakes proper and figurative 126. 127. A great earth-quake at the opening of the sixt seal 244. an earth-quake shaking the papacie after the councill of constance 245. Easterne people girded up their long garments in travelling 24. Eberhardus Salisburgensis invectives against the Pope 318. Effect of the word of God 207. Of the Gospel in the latter times 370. Egyptian Idolatry darkenesse and bondage 234. 235. The Elder comforting Iohn 99. The Emerauld a most pleasant gemme 87. 565. The End of Gods punishment 50. The Eight king not like unto the other 429. 430. Eniedinus the Samosatenian refuted 17. 21. 26 27. 28. 39. 50. 51. 437. 587. Who shall Enter into the Caelestial city 571. Ephesus the head citie of Ionia 21. Epiphanius refutes the Alogians 47. Epiphanius corrected touching Iohn 19. The Eternall Gospell cannot be suppressed 339. the Eternall Gospell of the Monster Cyrillus 340. Events contingent in themselves how changed 4. Event of the Gogish war 536 c. The Evils accompaning this life shall be no more in the life to come 553. Euphrates a great river 187. The Eyes of IEHOVAH signifie Angels 90. The eyes of the Lamb his all seeing providence â—00 Eye-salve what it is â—9â— Ezechiels Prophesie of the measuring of the Spirituall Temple 212. His and Iohns Prophesie of Gog and Magog 535. F. FAlse distinctions of worship 484. 485 The Fable of Enoch and Elias refuted 226. the Fable of Antichrists foure yeares reigne refuted 231. 240. Fable of Maries assumption 256. The False Prophet 394. He and the two horned Beasts are the same 495. Famine thirst and heat what they note by a Synecdoche 149. Famine of Samaria 114. Mysticall famine when proclaimed ibid. The Fathers why they termed not the Pope Antichrist 167. The Father how he judgeth no man 7. 8. The Feare and amazement of the Churches adversaries 244. The fearing of Antichrist hath troubled the whole world The First Vision not universall 361. 362. it belongs unto the last times ibid. Its scope and use of comfort ibid. Free-will not simply denied but in respect of spirituall good 68. Diverse interpretations of the same 444. 445. Figs signifie carnall Bishops 129. Figure of he city just four-square 562. Finall punishment of the wicked 131. Fine linnen how clothing both for the Bride and the Whore 482. how it is righteousnesse ibid. Fire proceeding out of the mouth of the witnesses 228. The fire on which the Angel had power 362. Fiery eyes signifie heroicall motions 24. Fire from heaven consuming Gog and Magog 539. First death 42. 519. Why so called ibid. First resurrection is not corporall but spirituall 518. It is opposed unto the first death 519. It s profitablenesse and necessitie 526. Objections about the same cleared 518. 520. First trumpet answereth to the first seale 158. What is meant by the hayle fire and blood that fell at the sounding thereof ibid. First viall chieflie poured out upon Germanie 380. Fight of the woman when it began and how long it dured 277. Floud of waters what it is 277. Foxe his opinion about it 278. Forme or shape of the beasts diverse and why 92. Forgetfullnesse and memory how said to be in God 460. Foundation of the Church how but one and twelve 561. 562. Fountaines what they denote in the Revelation 163. the fountaines of Waters are to be reckoned among the chief works of God 342. The fountain of true joy is in the Lord 480. The Four Beasts whither they type out the four Evangelists 91. They represent the Apostolicall Church 92. Why they are full of eyes ibid. The Four and twenty Elders are the first Chore 89. The Four periods of the Church of the Gospel 365. The Four Angels
justly question whither it were greater blindnesse in the Jews not to beleeve in Christ then for these to deny the Pope of Rome to be Antichrist Wherefore I shall seeme to have performed my function sufficiently not if I discusse all the obscurities of mysteries so irresutably that all do applaude mee but if so farre as God hath enabled me by the helpe of my Method laid down I shall congruously perspicuously and without deceit according to scope and experience explicate both the other Aenigmaes of this Prophesie and especially that part which containes the amplification and Catastrophe of the Combats of the Church and properly respects these last times Now by doing hereof if I have not kindled a Torch to take off the darkenesse with which it seemes to be covered yet verily I have laboured and if I be not deceived have lighted a Candle by the light and guidance whereof as by Ariadne her threed other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly Divines shall after me dive more deeply into these hidden mysteries and more neerly point at that Son of perdition sitting in the Temple of God as god and exalting himselfe above all that is worshipped shewing himselfe that hee is God And they shall say This is he O Romanist beware of him AMEN THE APPARITIONS AND PERSONS MAKING UP THIS PROPHETICAL DRAMA REVEALED IN SEVEN VISIONS In Vision I. Chapters 1.2.3 IOHN THE EVANGELIST Actor and interlocutor throughout Christ in a glorious form walking amongst the seven Candlestickes The authour of the Revelation and maker of the prologue In Vision II. Chapt. 4.5.6.7 The majesty of God sitting on the throne The first Chore of the foure and twenty Elders The 2. Chore of the foure Beasts The Book sealed with seven Seales in the hand of the sitter on the throne A strong Angell desiring the booke to be opened The Lambe as it were slaine opening the booke The 3. Chore of Angels The 4. Chore of all creatures A white horse with his Rider comming forth out of the first Seale A red horse and his Rider out of the second Seale A blacke horse and his Rider out of the third Seale A pale horse with death on him hell following him out of the fourth Seale The soules of the Martyrs under the Altar in the fift Seale A great Earth-quake out of the sixt Seale Four Angels holding the foure winds that they should not blow An Angell from the East with the Seale of God The multitude of Sealed ones and Martyrs In Vision III. Chapt. 8.9.10.11 Seven Angels with seven trumpets out of the seventh Seale An Angell with a golden censer at the Altar An Angell sounding the first trumpet An Angell sounding the second trumpet An Angell sounding the third trumpet An Angell sounding the fourth trumpet An Angell sounding the fift trumpet Locusts comming up out of the bottomlesse pit into the earth An Angell sounding the sixt trumpet Four Angels bound and loosed at Euphrates A strong Angell cloathed with a cloud and having a Book in his hand Iohn eating up the Booke and measuring the temple with a reed The two witnesses prophesying The Beast out of the pit killing the witnesses An Earth-quake overthrowing a tenth part of Babylon An Angell sounding the seventh trumpet The first Chore of the foure and twenty Elders In Vision IV. Chapt. 12.13.14 A woman clothed with the Sunne bringing forth a Man-child flying into the Wildernesse The son of the woman taken up into Heaven The red Dragon persecuting the woman Michael fighting for the woman against the Dragon The fift uneertaine Chore. The seven-headed Beast ascending out of the sea The two-horned Beast ascending out of the earth The Image of the Sea-beast A company of Sealed-ones standing with the Lambe on the Mountaine A sixt Chore of Harpers An Angell flying with the everlasting Gospell An Angell publishing the ruine of Babylon An Angell denouncing punishments to the worshippers of the Beast Christ on the cloud with a sharpe sickle An Angell proclaiming the last harvest and vintage In Vision V. Chapt. 15.16 The seven Angels with seven Vials The sixt Chore of Harpers upon the sea of Glasse An Angell pouring forth the 1. Viall on the Earth An Angell pouring forth the 2. Viall on the Sea An Angell pouring forth the 3. Viall on the Rivers and Fountaines An Angell pouring forth the 4. Viall on the Sunne An Angell pouring forth the 5. Viall on the throne of the Beast An Angell pouring forth the 6. Viall on Euphrates Three unclean Spirits like frogs out of the mouth of the Beast c. An Angell pouring forth the 7. Viall into the aire The rupture of Babylon by an Earth-quake In Vision VI. Chapt. 17.18.19 The whore riding on the seven-headed Beast The seven-headed Beast with his description The ten Kings waging war with the Lamb afterward burning the whore An Angell publishing the fall of Babylon An uncertain voyce calling the Godly out of Babylon Kings Merchants Sea-men bewailing the ruine of Babylon An Angell casting a milstone into the sea A fift uncertaine Chore. The first Chore of the 24. Elders and the second Chore of the 4. Beasts Iohn intending to worship the angell Christ with an heavenly armie rushing upon the Beast and the Kings of the Earth An Angell standing in the sun calling the birds unto the prey The judgement of the Beast False-Prophet Kings of the earth and worshippers of the Beast In Vision VII Chapt. 20.21.22 An Angell with the key of the bottomlesse Pit and a great Chayne The old serpent bound a thousand yeers The martyrs and conquerours of the beast reigning with Christ a thousand yeeres Satan let loose seducing the Nations and raising Gog and Magog against the Holy Citie The casting of Satan into the Lake of fire The raising of the dead and the last judgement The new Ierusalem coming down from Heaven the Bride of the Lambe God in the throne publishing the judgement Iohn seeing all these things and intending to worship the angell The Conclusion the Lord Iesus putting an end to the Drama A TABLE OF THE Principall QUESTIONS which are expounded in this COMMENTARIE In the Preface 1. OF the Authour of the Revelation Page 5. 2. Of the Canonicall authority of the Revelation Page 8. 3. Of the obscurity of the Book what it is and whence with the remedies thereof Page 9. 4. Of the Interpreters of the Revelation both Ancient and Modern and of the manner of interpreting observed by them Page 11. 5. Of the dignity time profit and scope of this Prophesie Page 13. 6. Of the argument of the Book Page 16. 7. Of the Partition of the Revelation Page 19. 8. Of the form of the Revelation ibid. 9. Of the generall Method of the Revelation Page 20. 10. Of the speciall Method of the Revelation Page 26. 11. Of the manner of interpretation observed by Pareus Page 27. In Chapter I. 12. Of the word Apocalyps Pag. 3. 13. A disputation about the words from him which is which was and
which is to come Pag. 7. 14. Touching the seven Spirits from whom Iohn wisheth Grace to the Churches whither they be seven created Spirits or the Holy Ghost Pag. 9. 15. Whither in verse 5. there be a soloecisme against certaine Popish Interpreters Pag. 12. 16. The Priesthood of the New Testament whither it bee common to the Faithfull or proper to the Clergie Pag. 14. 17. Wherher Christ be and how hee calleth himselfe Alpha and Omega the beginning and the end the first and the last against Eniedinus the Samosatenian Pag. 16. 38. 587. 18. Of the Lords day Pag. 20. 19. Whether he that appeared among the Candlestickes were Christ and what it teacheth and whither the ubiquitie of Christs flesh bee thence proved Pag. 23. 20. Whither Hereticks do rightly gather that Christ is not God because he saith that he was dead Pag. 26. 27. 21. How the Candlestickes are the Churches and the starres the Candlestickes and of Sacramentall phrases Pag. 28. 29. 419. In Chapter II. 22. A disputation about the Saints how farre they may fall or not and of their perseverance Pag. 34. 71. 23. Whither the Church must suffer for the sin of her Pastor Pag. 35. 24. Of the Heresie of the Nicolaitans Pag. 36. 44. 45. 25. Whither because the Papacy is not the true Church of Christ there was no true Church before Luthers time and where it was 43. and in the Praeface Pag. 19. 26. Of the woman Jezabel Pag. 48. 49. 27. Whether and how Christ is called the Searcher of the heart and reines which is proved against the Hereticke Eniedinus Pag. 50. 51. In Chapter III. 28. Whether because the Saints are said to bee worthy that they should walke with Christ clothed in white robes or from the promise of the reward of workes or from the future judgement according to works c. it bee rightly inferred that good works are the meritorious cause of Eternall Life Pag. 58. 250. 357. 384. 29. Of the Book of Life and of them that are written in the same Pag. 60. 384. 30. That the Pope of Rome as Antichrist lifteth up himselfe and is lifted up by his followers above Christ Pag. 63. 297. 298. 31. A dispute touching the grace and cause of conversion differencing us from others Pag. 67. 68. 81. 32. Of hot cold and luke-warm persons in Religion Pag. 76. In Chapter IV. 33. Of the four and twenty Elders and of the four Beasts Pag. 90. 92. In Chapter VI. 34. Of the nine persecutions of the Church Pag. 110. 35. A discourse touching the blacke-horse and his Rider Pag. 112. 113. 127. 36. Of the pale-horse and of the mortall palenesse of the Church whence it came and when Pag. 116. 117. 173. 174 c. 37. Of the soules of the Martyrs under the Altar and of their crying Pag. 119. 120. 38. Of Intercession and invocation of Saints Pag. 122. 147. 39. Of the rising of the westerne and easterne Antichrist Pag. 124. 125. 127. 144. 170. 186. 289. 290. c. 304. 40. Of the pride and tyranny of Romane Popes against Emperours and Kings Pag. 130. 163. In Chapter VIII 41. Of the Angell with the Censer at the Altar Pag. 153. 154. 42. Of the analogy of the seven Seals Trumpets and Vials Pag. 137. 374 375. In Chapter IX 43. Of the Locusts and their application unto Antichrists clergy Pag. 177 c. In Chapter X. 44. Of oathes Pag. 203. In Chapter XI 45. Whither the Church could and may erre Pag. 213. 46. A disputation touching the forty two Moneths Pag. 216 c. 47. Of the Fable and Historie of the two witnesses Pag. 221. 222. 48. Of the 1260. dayes Pag. 224. 225. 49. Of Antichrists three yeeres reigne and an halfe Pag. 230. 231. 240. 286. 50. Of the great Citie Babylon that it is not Ierusalem but Rome yea Popish Rome Pag. 235. 236. 343. 344. 349. 399. 443. In Chapter XII 51. Of the woman clothed with the Sun and standing upon the Moone whether shee bee the same with the woman afterward sitting upon the Beast Pag. 257. 258. 52. Of the battle of Michael with the the Dragon Pag. 265. 53. Diverse opinions about the womans flight into the wildernesse Pag. 275 54. What time is noted by time times and a halfe time Pag. 276. In Chapter XIII 55. It is disputed touching the former Beast ascending out of the Sea 282 c. And what the Authour held about it Pag. 287. 408. 409. 415. 56. A dispute about the mortal wound of the Beast Pag. 293 c. 57. Of the second two horned Beast Pag. 304. 58. Of the Image of the Beast Pag. 310. 311. 59. Of the Character of the Beast Pag. 313. 60. Of the number of the beasts name Pag. 316. 317. c. 61. That the Pope of Rome did not now of late begin to be accounted the Antichrist Pag. 318. 319. In Chapter XIV 62. Riberas disputation touching the Sealed ones and of the Virgines standing with the Lambe on the Mountain Pag. 329 c. 63. Of the Angell flying through the midst of Heaven with the Eternall Gospell Pag. 338. 64. A dispute touching the great Citie against Ribera Pag. 346 c. 65. How the dead in the Lord are blessed Pag. 355. In Chapter XVI 66. Of the seven Vials whether they bee the same with the seven Seales and with the seven Trumpets Pag. 375. 67. Of the seven Angels pouring out the Vials who they are and what the pouring out of the Vials is Pag. 376. 68. Of the plagues following the pouring out of the seven Vials Pag. 376. 377. 69. Of the King of the East and the drying up of Euphrates Pag. 390. 70. Of the three Spirits sâ—nt out unto the Kings of the Earth Pag. 394. 395. In Chapter XVII 71. That the woman sitting on the Beast is Popish Rome Antichrists Seat and Antichrist himselfe Pag. 404. 409. 72. Of the Beast which was and is not and shall ascend out of the pit disputed with Ribera Pag. 416. 73. Of the seven Mountains of Rome and the seven Kings Pag. 420 c. 74. Of the Pope of Rome when hee was made chiefe Pontife the eighth King and Antichrist Pag. 428 c. 75. Of the ten Kings signified by the hornes of the Beast Pag. 433. 438. 76. Whether Rome according to Riberas fiction is to bee burned before the comming of Antichrist Pag. 441. 77. How God giveth into the heart that is worketh in mens hearts the liberty of their will remaining Pag. 444. 78. Whither God after the same manner gave good and evill into the hearts of the Kings and whether hence it followes that he is the Authour of sinne Pag. 446. 79. How the Kings in eating the flesh of the whore and burning her with fire did the good pleasure of God Pag. 449. In Chapter XVIII 80. Of the causes of the ruine of Babylon that is of Rome Pag. 456. 81. How the stirring up of the Saints to revenge Render to her is agreeable to the
eyes Secondly spirituall when we behold the appearances of things either a wake or a sleepe yet understand them not thus did Phurao Nebuchadnezar and Peter The third they call intellectuall that is when the minde being illuminated by the holy Ghost understands the mysteries of those things which are presented Thus Ioseph understood the vision of Pharao and Daniel that of Nebuchadnezar this Iohn saw the visions of the revelation in the spirit that is the holy Ghost gave him to understand them Others expound these words in the spirit as opposite to the being present in the body not as if such which saw visions in the spirit did not still retain their real bodies but being ravished they seemed for the present to themselves as out of the body even as Paul in the 2 Corinth 12 3 caught up to the third heaven knew a man in Christ whither in the body or out of the body he knew not This kind of visions is one of the gifts of the new Testament which Christ ascending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28 Your young men shal see visions c. yet was this not given to all but a special grace and bestowed onely on such as the Lord pleased Neither was it perpetual but ceased with the gift of miracles after the doctrine of the Gospel was sufficiently propagated and confirmed in the world and hence we must beware of such who now a days boast of visions Isay 8 20. Luk. 16 29. Ioh. 5 39. as if they were inspired but they are deceivers to the law and testimonie For God hath tyed the church to the written word of the law and Gospel they have Moses and the Prophets let them hear them search the scriptures for though an angel from heaven preach any other Gospel let him be accursed On the Lords day He calleth the first day of the weeke on which Christ rose again the Lords day He saw the revelation on this day which Christians kept holy to God being by the authority of the Apostles set apart for Church meetings in stead of the Iewish sabbaths as we way gather from 1 Cor. 16.1 where the Apostle commandeth that on the first day of the weeke gathering be made in the Church for the brethren in Iudea So Acts 20.7 In one of the sabbaths that is the first day of the weeke the Christians are said to come together to break bread So then the observation of the Lords day is warranted by an Apostolicall tradition Hence Gagneus and Ribera infer that the Church besides yea and contrary to the scripture may impose some things to the observed as divine let no man thinck saith he that those things onely are to be observed which are contained in the scriptures but they do erre For first there is great difference betweene articles of faith and the Lord Mat. 15 9. Isay 29 13. day no man doubteth but the Church may lawfully appoint dayes and outward rites belonging to order and decencie so it be don◠without scandal opinion of worship and intruding upon the liberty and conscience But the question betwixt us and the papists is touching points of faith necessarie to salvation which they affirme that the Church or Bishops may ordaine without the authority of scripture the which thing wee denie For God is worshiped in vain by the commandements of men Besides the authority of the Apostles is one thing and the authority of Bishops and the Romish Church is another For they were not onely divinely inspired in their writings but also in whatsoever they instituted touching Church orders Wherefore they not onely appointed the Lords day to bee kept but also made it apart of scripture now as for other ministers they have not the same authority so that it cannot hence bee gathered that any thing should bee beleeved as necessarie to salvation besides what is contained in the holy scripture For though the Lords day is a matter not of faith but of fact yet the observation thereof is according to the word of God Here it may be demanded whether John saw the whole revelation upon one Lords day Indeed it may seem by the coherence of the matter so to be not withstanding I thinke that Christ did not at one time burden the minde of his servant with so many different and large visions neither is it probable because the like distinctions of time which other prophets had in their visions appears also to be in these visions of John as in Chap. 4. vers 1 2 is evident After this I looked c. and immediately I was in the spirit so that after he had seene the first vision he was come to himself ere he was again ravished saw other visions and in like-lihood this was upon another Lords day The like wee may gather from chapter 17.3 So he carried mee away in the spirit into the wildernesse and often it is said after these things But I doe not conceive all of them import a distance of time but the things which I specially minde are in Chap. 4.2 and 17.3 and 21.1 besides all things were not revealed to John in one place but some things he saw in Patmos some in the heavens some on the sea shore some things in the wildernesse But seeing we cannot certainly determine of the thing I will therefore leave it to the readers choise Heard behinde mee a great voice By this great voice Iohn whither sleeping or waking was stirred up to observe the visions least otherwise he should have neglected them as vain fansies The voice was great either in regard of the great mysterie of the visions or because it was the voice of the great God or lastly in regard of the lowdnesse and shrilnesse thereof As of a trumpet Whose sounde is high loud and heard a great way off signifying that those things which Iohn saw ought continually to sound in the eares and hearts of Gods people And hence the prophets were commanded to cry aloud not to spare but to lift up their voice like a trumpet that all might hear and have no pretence for their ignorance Alcasar untruely affirmes that this voice was altogether like unto the sound of a trumpet But the text saith it was the voice not of one founding but speaking Againe by this voice is signifyed how we should be stirred up to incounter with al our spiritual adversaries as souldiers by the found of the trumpet are imboldened to the battel In that hee heard the voice behinde him is signified that Iohn added nothing to these visions but that they were altogether divine for the things which are behind us we see not Or otherwise he heard a voice behind to denote how the things he heard were suddenly to come to passe even immediately upon Iohns departure 11. Saying I am Alpha Omega the first the last In this great voice are contained three things First the eternity of Christ is testified
foure Monarchies with the diverse conditions of the Church militant under them and for this cause they are said to have severall formes or faces but the following thanksgiving little sutes with worldly monarchies Others referre it to the foure principall mysteries of faith If the foure mysteries of faith The mysterie of Christs incarnation to the face of a man His passion and death to the forme of an oxe as bearing our iniquities and because he was sacrificed for us His resurrection to a Lyon even the Lyon of the tribe of Iuda overcoming death And lastly by his ascension he resembles the flying Eagle To be short Whither foure principal Angels there are some who expound this place of foure principall Angels alluding to the beasts in Ezechiel which shadowed out as they say so manie Angels But this cannot be For 1 the Angels are manifestly distinguished from these beasts Chap. 7.11 Againe because these together with the Elders sing prayses to the Lambe Chap. 5.9 Thou hast rede med us to God by thy blood and hast made us to our God kings priests which argues they were men and not Angels But not to use many words They are the Church of the New Testament Even as the foure and twenty Elders typifie the Church of the Patriarchs and Prophets so the foure beasts shadow out the Apostolicall Church triumphing with Christ in heaven So then the Elders are types of the legal and the beasts of the Evangelicall Church both gloriously raigning with Christ But why doe these appeare before the throne because as the thanksgiving and following visions manifest this is the second apparition and serves for a twofold use in this heavenly sight not onely for the making up of the celestiall harmonie but also to beare a speciall part with the companie of Elders thorow out the visions The different forme of the foure beasts Why the formes of the beasts are diverse doth signifie the gathering of the Church of the New Testament from the foure corners of the world consisting of diverse nations and peoples and tongues wheras the foure and twenty Elders are uniforme because the Church under the Law consisted onely of the Iewish nation And in the midst of the Throne After what manner they stood and round about the throne There seems to be a difficulty in this how they could stand in the midst of the throne and in the circuit of the throne Some doe thinke that they so stood and held up the throne like as the twelve oxen did underprop the brazen sea in Solomons temple which was so set upon them that all their hinder parts were inward 1 King 7.25 But that cannot bee for then these beasts should have stood immoveable wheras on the contrarie we read that oftentimes they fell downe and worshipped the Lambe yea one of them Chap. 15.7 gave unto the seven Angels seven vials full of the wrath of God c. Ribora supposeth that three of them were round about the Throne but the fourth namely the Eagle beeing lifted up above the rest flew within the circuit thereof but there is no use to strive about this thing as if there were a mysterie in it For in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a mathematicall centre but according to our common expression a neernesse and in this place is put for about or close by as I send you as sheep in the midst of wolves Satan came in the midst that is as it is translated among the sonnes of God So these foure beasts were about or neare the throne even nearer then the Elders as beeing before them in dignitie That which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and about the circuit of the throne doth note there standing to be such as that they were round about the sides of the throne as it were touched the same So that here the copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is declarative Full of eyes before and behinde The like is said of the living creatures in Ezekiel By their eyes is signified the wachfulnes and singular in-sight of teachers for it behoveth them to have as it were Argos eyes that they may be able to feed the sheep looke well to the things committed to their charge search the scriptures and keep off ravenous wolves from the flock Thus by this heavenly forme is set forth what they had been and also how all other teacher ought still to be qualified here on earth And the first beast was like a Lyon The shape likewise of every beast is agreeable to the vision in Ezechiel onely there each living creature had foure faces wheras here each of them hath but one The diversity of their formes denoteth the diversity of gifts in teachers as a Lyon their fortitude and courage an Oxe their labour and patience a Man their understanding and prudencie And lastly the Eagle their quicknesse and sharpenesse of sight Now for other mysteries from this place I thinke it not meet for men to seeke further But if any one be prodigal of his time and desires to read more of these Elders and beasts he may if it be not too tedious unto him read Alcasar on this booke from page 339. unto page 398. And the foure beasts The first part of this verse containes a description of the beasts the latter a beginning of the thanksgiving Now because the fourth is compared unto an Eagle he therfore attributes unto every one of them sixe wings full of eyes before and behinde which is taken out of the vision of Isay Isai 6.2 where the use of so many wings is recorded for otherwise we se that birds need not more then two to fly withall The Seraphims are said to fly with two wings with other two they cover their faces as not beeing able to behold the majesty of God And with two they cover their feet that nothing unbeseeming the divine majesty might appeare about them In that their wings are full of eyes Why their wings are full of eyes it denotes that full and perfect light or knowledge which the Church enjoyeth with God in the heavens Thus we have heard the description of the foure beasts and it is as I said before the second apparition or cōpanie singing prayses to God to the Lambe as here so also in Chap. 5.8 7.11 19.14 and as being ministers to God publishers of the following visions See Chap. 6. v. 1.3.5.7 15.17 c. And they rest not day and night Now he shewes what was don both by the beasts and by the Elders the beasts incessantly worship God The Elders rysing from their seats fall downe before him that sits on the throne and worship him casting their crownes before the Throne singing prayses together with the beasts This is the thanksgiving wherewith the Church triumphant doth for ever celebrate God in the heavens The harmony is the consenting voyce of all the Prophets and Apostles This is that
are our bookes consisting of diverse leaves and so folded together but it was one volume of parchment written within and without according to the custome of the ancients who wrote in rolles and hence volumen a volume comes from convolvendo rolling Like as the Iewes to this day at Wormes Franck ford c. have their Torah written out in one volume of parchment These parchments because they were rolled up were commonly writ on the inside onely Wheras this on the contrarie was written within on the backside also which manner of rols were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is writings within and without of which see Plinie lib. 3. Epist 5. and Iuvenal Sat. 2. I therefore judge that this writing within and without signifies nothing els but the multitude of matters that is all such things as were exhibited unto John in this Revelation Origen saith that within were written the promises made to the Church and without or on the backside the punishments of the wicked But this to me seems frivolous A like booke written within and without was seen by Ezechiel Chap. 2.9 but it differs from the other both in matter and forme In that were written the lamentations because of the calamities to befal the people of Israel in their captivity wheras this booke containes the secret counsels of God concerning the last times That of Ezechiel was spread open before him but this was seen of Iohn rolled up Ierom understandeth that by both these bookes which were written within and without is signified the litterall mysticall sence of the scriptures But there is no solidity in it for neyther of these bookes doe signify the booke of holy writ neither doth every part of the scriptures admit a mysticall interpretation Sealed with seven seales This is the third circumstance touching the booke The number seven is not here put for many but is to be taken properly for after these there were no more seales opened We need not search what manner of seales they were it sufficeth to know that the booke was closely kept shut by them For there is a twofold use of seales first to keep things secret from the vew of others as letters doores cabinets chiests and the like and secondlie for the confirmation of writings as for example to authorise the edicts of princes sentences of magistrates and wills of the dead the seales of seven witnesses make these things altogether authentick Now this booke was not sealed in this latter respect but in the former as beeing shut or kept close from the understanding of men And therefore it could not be opened or read before the seales were taken away which was not don until the seventh seale was removed Let this suffice for the present that the contents of this booke so fast sealed were most obscure hid untill the seales beeing opened they were revealed unto Iohn by Christ The second part of the Chapter The difficulty about the opening of the Booke and of the seales 2 And I saw a strong Angel proclaiming with a loud voyce Who is worthy to open the booke and to loose the seales thereof 3 And no man in heaven nor in earth neither under the earth was able to open the Booke neither to looke thereon 4 And I wept much because no man was found worthy to open and to read the book neither to looke thereon 5 And one of the Elders saith unto mee Weepe not behold the Lyon of the tribe of Iuda the root of David hath prevailed to open the booke and to loose the seven seales thereof 6 And I beheld and loe in the middest of the Throne and of the foure beasts and in the middest of the Elders stood a Lambe as it had beene slaine having seven hornes and seven eyes which are the seven spirits of God sent foorth into all the earth 7 And he came tooke the booke out of the right hand of him that sate upon the Throne THE COMMENTARIE 2. ANd I saw a strong Angel The difficulty in opening of the sealed Booke now followeth The circumstances thereof are five First an Angel proclaimeth with a loud voyce if any one be worthy to open the booke and to loose the seales by which this Angel both stirs up a desire in Iohn and others of the heavenly inhabitants after the knowledge of these secrets as also gives them to understand as hereupon it presently appeared that no creature could find out the hidden and secret counsels and judgements of God concerning things to come but it was in the power of the Lamb onely to reveale the same Lyra affirmes that this was the Angel Gabriel who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong from the Hebrew geber hence God is called Elâ—gibbor Isal 9. But this to Ribera is ridiculous seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong is put without an article but how then would he have wondred at Alcasars opinion had he seen it who makes him to bee Hosea In Chap. 10.1 a mighty Angel stands upon the sea and upon the earth sweareth by him that liveth for ever ever And Chap. 18.21 a mighty Angel casts a milstone into the sea Which some understand to be Christ others a created Angel and indeed it appeareth he was not Christ seeing he was not worthy to open the Booke Besides all the Angels of God are called Gibborei choach mighty in strength Psal 103.20 This therefore was a created Angel called mighty because he cryed mightily so as he was heard throwout the heaven Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching with a great voyce because with a mighty courage he proclaimed the questioÌ„ about the opening of the booke before the whole company in heaven Who is worthy he saith not who can but who is worthy signifying that not skill or strength onely but worthines is also required For men out of curiositie may violently howbeit unrightly break open that which is sealed What is meant by opening the booke But this booke could not be opened eyther by violence or for curiosity sake but onely by worthinesse or merit He that opens it must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy that is indued with authority and divine power Now to open the booke is to make knowen the secret counsell of God about things to come 3. And no man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none in heaven c. This is the second circumstance Vpon the proclaiming of the Angel there is a deep silence in heaven For all creatures are dumbe as unable and unworthy to open this booke In heaven that is Angels and glorifyed saintes In earth men and beasts Vnder the earth Fishes or sea monsters Some also foolishly imagine that the divels in hell the soules in purgatory are here called upon But the scriptures by things under the earth meane that which is in the sea according to the second commandement or that is in the water under the earth c. Thus all created things are altogether
insufficient to reveale these heavenly secrets there is I say no wisedome in the creature to apprehend the counsels of God much lesse to make them known unto others This honour appertaines to the Lambe onely 4. And I wept much The third circumstance is Iohns weeping griefe occasioned from his desire to know what was written in the booke He saw it made fast with many seales he heard the Angel proclaiming the opening thereof Whence he concludes that therin was contained many worthy things necessarie to be known but seeing all creatures were silent as unable to open it he weeps much and good cause too Now his weeping was not in vaine for by his prayers teares he hath his desire granted him to the ful And here we are taught that the mysteries contained in Gods word whither in this or other places are not to be understood without weeping that is desire study labour and ardent prayers unto God The which shall not bee in vaine for though we may be ignorant of somethings yet what soever is necessarie to salvation shal be revealed unto every one that truely seekes for it at the hands of God 5 Then one of the Elders The fourth circumstance concerneth the Elder comforting John whom some wil have to be Jacob the patriarch others John the Baptist others Matthew but Lyra will have it to be Peter the porter of heaven but I passe by these fooleries He was one of the heavenlie companie and in likelihood one who sate next to him wishing him to desist from weeping for howbeit all creatures fayled yet there was one viz. Christ worthy to open the booke loose the seales Shewing us that all ought to direct their prayers unto Christ not unto the saintes He cals him the Lyon of the tribe of Judah alluding to the words of Iacobs blessing Judah is a Lyons whelpe viz. in dignity strength kinglie power Gen. 49 9. Of the tribe of Judah For Christs mother was of this tribe The root of David comming of the progeny of David for Marie the mother of Christ was the daughter of David Christ therfore as he is man is of the seed of David as again he himself witnesseth Cha. 22.16 I am the root and the off-spring of David He also is the Lyon of the tribe of Iudah conquering by his divine power satan death hell Hath prevailed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath overcome which is eyther absolutly put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was found worthy Beza hath obtained or transitivelie for XXVII Argum of Chr. deity he hath excelled all creatures in dignity power Which is an excellent argument of the person and office of Christ Of his person both that he is true man beeing of the root of David and true God because he hath overcome Of his office that he is the onely mediatour revealer of the secrets of God and not onely the Doctor of the Church but also the redeemer therof as we shall heare by by Thus we see how he admits of no creature with him into the society of this function whosoever therfore substitutes any other mediatours together with the Lamb herein they make this mighty Angel a liar who proclaimeth that neither in heaven nor in earth or under the earth any creature is found worthy to open the booke of God 6 And I beheld and lo in the midst of the throne This is the fift circumstance touching the Lamb. His seat gesture forme is described in this verse his action in the following Now without doubt Christ is represented by this Lambe Before he was called a Lion because of his dignity and power here a Lamb noting his innocencie and oblation For he was brought as a Lamb to the slaughter Isai 53 7. as a sheep before her shearers is dumbe so he openeth not his mouth And indeed nothing els was typed out by the two Lambs daylie offered under the Law Ioh. 1.29.36 1 Pet. 1.19 but Christs perpetual and effectuall sacrifice For he is the Lamb of God which taketh away the sins of the world And by whose pretious blood we are redeemed By the way we may take notice that Christ is here called a Lamb Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article And yet not any Lamb but onely Christ is to be understood hereby Which confutes their opinion who thinke because in Chap. 13.12 Antichrist is said to have two hornes like a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article that therefore not Christ but indefinitely any Lamb is there spoken of Neither is the rule among Graecians always true viz. Whensoever any certaine individual is noted that then an article is allwayes required For we see here the contrary as also in Chap. 14 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lambe is put without an article which cannot be understood of any but of Christ This Lamb he saw in the midst of the throne and of the beasts that is between God and the Church triumphant shewing that he is the mediatour betwixt God and man In Chap. 7.17 he is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the throne whereby is signified his exaltation at the right hand of God For howsoever in the state of his humiliation he was lower then the throne yet now beeing glorified he hath obtained to sit on the throne of the Father And therefore he saith Chap. 3.24 To him that overcometh I will grant to sit with me in my throne even as I also overcame and am sit downe with my Father in his throne In the middest of the beasts See Chap. 4. v. 3.6 Stood as it had been slaine The gesture of the Lamb is twofold He stood and as it were slain By the latter his death is signified by the former his resurrection He appeares not slain but as if he had been slain not dead but living having the markes of his death in his side hands feet Wherefore he stood as a conquerour revived from death to life having like a Lion overcome the same Therefore he saith Chap. 1.18 I am hee that liveth and was dead and behold I live for evermore Wherefore we must not looke upon him simply as a Lamb but respectivelie as a Lamb slain for our sins and raised againe to life for our justification Furthermore his appearing in the forme of a Lamb doth not contradict what we spake before touching his sitting on the throne for he is a Lamb in regard of his humiliation and office and he is God and sits with the Father in the throne in respect of his deity Having seven hornes An admirable forme for who ever saw a Lamb with seven hornes having eyes in or under every one of thē But is seven here to be taken indefinitely for many No but properly answering to the number of the sevē seales To teach us that the Lamb wanted neyther power nor wisedome to unloose the same His hornes denote
death then with such a dreadfull distraction feare of present punishment enjoy the light any more Three times in scripture we finde these expressions Once in Hosea 10.8 concerning the overthrow of Israel by the Assyrians Secondly in Luke 23.30 touching the destruction of Ierusalem and thirdly in this place about the final punishment of reprobates And this here is rightlie applied to the like miseries because in their causes they are all alike For of old this exclamation was fulfilled in the wicked Israelites beeing cast both into temporal eternal punishment Afterward it was also verified in the destruction of the city and the utter overthrow of the Iewish nation and shall most fullie be accomplished at the day of judgement when the wicked shal hear that fearfull sentence pronounced Goe ye cursed into the eternal fire which is prepared for the devill and his angels Then shall they burst forth into these words of despaire Mountaines fall on us as thinking it better for them once to be crushed by the mountains and brought to nothing then for ever to be tormented in flames of hell fire But here I cannot sufficiently wonder at the false and impious interpretation of Lyra Gagnaeus and others who are not ashamed to applie that unto the martyrs saintes in heaven thereby to establish their blasphemous invocation on saintes departed which the scripture plainly attributes unto reprobates despairing of salvation These cryes they wil have to be made by the martyrs under the Diocletian persecution The mountaines the rockes to be the Saintes called mountaines because of their exaltation unto heavenly things Vnto them the godlie in their straights and anguishes shall cry fall on us that is come to us and help us in our persecution Hide us that is protect us by praying unto God for us But what a horrible depravation of scripture is this We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne unto the Lambe standing in the midst thereof that is Christ the onely saviour But for any worship to be rendred unto fained saintes the martyrs and others of the faithful were altogether ignorant of For what can be imagined more wicked then that the martyrs in their greatest anguishes leaving God Christ should implore the help of the creature against the expresse commandement of God call upon me in the day of trouble c. From the face of him that sits There are three causes of this their great fear and desperation The sight of God the Lamb the day of judgement and an evill conscience Touching the first no marvaile seeing God is a consuming fire the wicked are as stubble which the fire easely consumeth brings to nothing And from the wrath of the Lamb No where in scripture is wrath attributed unto the Lamb but in this place here it noteth that revēging justice proper to God alone XXXII Argum. of Christs deity which the wicked shall tremble at when the Lamb shall pronounce the sentence go yee cursed c. Now here the Godhead of the Lamb is evidently proved seeing Antichrist and his wicked instruments doe and shall stand in fear of none but of God onely omnipotent as is confirmed by the following reason 17 For the great day of his wrath is come This is the second cause of the wickeds horror This great day of God and the Lamb is the day of judgement For in the day of judgement being asked a reason of their ungodlinesse cruelty cōmitted they shal be mute stand ashamed They who understand this great day otherwise then of the last judgment doe groslie deceive themselves But Alcasar applying this to the Iewish people is more ridiculous who would mingle an historie knowen unto the whole world with these propheticall types In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his anger evidentlie proving as before we shewed the deitie of Christ For that great day of wrath or of judgements especially of the last judgement is every where in the scriptures called the great day of Jehovah Ier. 30.7 Ioel 2.11.31 Zepha 1.14 Mal. 4.5 Act. 2.20 Now here this day is called The great day of the Lambs wrath And who shall be able to stand The third cause of their trembling is an evil conscience against God Men the spouse of the Lamb. The words are taken out of Ioel 2.11 For the day of Jehovah is great and terrible and who can abide it Even the godlie themselves break forth into the like speeches when they looke upon the rigour of Gods judgements If thou shouldest observe iniquitie O Iehovah who shall stand but this they speake with a filial fear and humbling of themselves and not with horror despairing as doe the wicked To stand in judgement is to rely on the confidence of a good cause and to be absolved or quitted as Cicero saith in his epistles Yesterday we stood well in the Senate Not to stand is to loose ones cause and to be condemned according to the Psalmist the wicked shall not stand in judgement Ps 1.5 so againe the foolish shall not stand in thy sight Psa 5.5 Hence they here cry out Who that is none of Gods enemyes the Lambs shall be able to stand Thus we have heard the Acts of Antichrists tragical end now followes the happie and joyful change of the church the sealed holy ones shal stand before the throne singing to God and the Lamb Salvation bee to our God c. The Argument Parts and Analysis of Chapter VII THe wonders of the sixt seale belonging to the third and fourth Act of vision 2. are continued in this Chapter After the prodigious earth-quake of Antichrists kingdom and the horrible cryes of his supporters under their punishments Now further things are exhibited unto Iohn some to come to passe in heaven and others in the earth In the earth he saw four Angels labouring to hinder the blowing of the windes And another Angel reproving them and sealing of the twelve tribes of Israel a hundred fourty and four thousand saintes in their foreheads In heaven he saw an innumerable multitude before the throne shouting with prayses unto God and to the Lambe one of the four and twentie Elders shewing unto Iohn who they were and their happie condition And thus the second vision is ended The parts are two THe first touching the indeavour of the four Angels and their restraint in the first 8 verses The other containes the harmonious thanksgiving of the heavenly inhabitants and of their felicity from v. 9. unto the end In the former part is set forth the state of the godly under Antichrists kingdome that is howsoever Satan and Antichrist shall labour by all means possible to suppresse the Gospell and tread all things under foot yet some winds shall blow that is some witnesses of the truth shal strongly oppose Antichrist the Lord still preserving certaine
thousands of his sealed ones from beeing hurt by him of whom should consist the true Church of God This part of the chapter is opposed to the earthquake and Antichristian confusions praefigured in the third Act treated of in Chap. 6. v. 12.13.14 with which cohereth that which here followes concerning the four Angels and sealing of the elect in their fore-heads In the latter part is represented the future state of the blessed martyrs and other faithfull ones in heaven even as many as in this life have made white their robes in the blood of the Lambe This part is opposed to the horrible cryes and torments of the wicked treated of Chap. 6. v. 15.16.17 In this Chapter therefore the third fourth Act of the second vision is fully ended and the whole Chapter is consolatorie both for the Church militant in the former part and for the triumphant in the latter These things thus premised the rest following will bee the more cleare The fourth Act of vision II. The first part of the Chapter Of the restraint of the four Angels and of them that were marked with the seale of God under Antichrist 1. And after these things I saw foure Angels standing on the foure corners of the earth holding the foure windes of the earth that the winde should not blow on the earth nor on the sea nor on any tree 2. And I saw another Angel ascending from the East having the seale of the living God and he cryed with a loude voyce to the foure Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their fore-heads 4. And I heard the number of them which were sealed and there were sealed an hundred and fourty and foure thousand of all the tribes of the children of Israel 5. Of the tribe of Iuda were sealed twelve thousand Of the tribe of Reuben were sealed twelve thousand Of the tribe of Gad were sealed twelve thousand 6. Of the tribe of Aser were sealed twelve thousand Of the tribe of Nephthali were sealed twelve thousand Of the tribe of Mâ—â—â—sses were sealed twelve thousand 7. Of the tribe of Simeon were sealed twelve thousand Of the tribe of Levi were sealed twelve thousand Of the tribe of Issachar were sealed twelve thousand 8. Of the tribe of Zabulon were sealed twelve thousand Of the tribe of Ioseph were sealed twelve thousand Of the tribe of Benjamin were sealed twelve thousand THE COMMENTARIE ANd after these things Now John rehearseth what he further saw in the sixt seale beeing contrarie to the former as containing joyfull matter He saw before what Antichrist and his ministers had don and what at length they suffered for the same Here he sees what in the mean time was don by the godly on earth what was laid up for them in heaven Now herein interpreters doe verie much differ and for the most part doe rather darken then explain the matter in not observing the method and scope thereof Lyra goes on in applying these things unto the histories of the Romane Emperours Lyras opinion of the four Angels The four Angels standing on the four corners of the earth holding the four winds of the earth he interprets of four Emperours great persecutors of the Christians who after Diocletian and Maximianus had laid downe the Empire afflicted the Church in many parts of the world at one time Maximianus in the East Severus in Italie Maxentius at Rome Licinius of Alexandria in Aegypt these held the windes that is hindered the teachers of the Church that they should not blow that is preach Gods word for as by the blowing of the windes the earth is made fruitfull so the preaching of the Gospell fructifyeth the garden of the Church militant By the earth sea and treeâ— he understands Christians some dwelling in firme lands some in Ilands others in woods for to avoyd persecution The Angel having the seal of God forbidding to hurt the earth and sea is Constantine the great bearing the signe of the crosse in his ensigne and restraining those four tyrants from hurting of Christians For Constantine at length overcame Maxentius Licinius and other their fellow tyrants and having obtained the empire alone he signed many thousand in the forehead that is beeing converted unto the faith of Christ he bestowed many great priviledges upon the Church signed many thousands that is caused them to be baptised with the signe of the crosse on their foreheads This interpretation I thus far approve of What is approvable in Lyras interpretation namely that the windes signifie preachers and the blowing of the windes Gods word preached and the holding of the windes the hindring of Gospell in the course thereof But for his application of the rest unto the short space of those four tyrants it agrees little to the scope seeing those things were to happen a long while after under Antichrist as appeareth by the circumstances and as the comparing of these things with the following visions will more clearly manifest Besides hee erreth in making Constantine this sealing Angel forasmuch as undoubtedlie the outward signe of the crosse is not here at all intended but a higher mysterie concerning the preservation of the elect and their separation from the abominations of Antichrist least they should be defiled thereby as will more plainly appear by the matter following Rupertus refers this unto the four kingdoms of the world hindring the faith of Christ viz. the Babylonian Persian Greek Romane Empires but this is too general Andreas herein agreeing with most of our interpreters doth more rightlie applie it to the times of Antichrist to which Ribera also consenteth but yet in this he erreth viz. in that he thinks that the following contents of this booke are to be applyed to the four yeares reigne of his supposed Antichrist For generally the following visions doe plainlie represent the foregoing four Acts of the history of the Church from Iohns time even unto the end under other figures he also differeth from al others in taking these to be good Angels which are here spoken of wheras all others agree that they are evill Angels Notwithstanding in this they doe generallie erre thorow an erroneous supposition in restraining the time of Antichrist unto the last four yeeres of the world considering that Antichrist hath allreadie reigned above a thousand yeares even from Boniface the third who as we have already shewed was the first that professed himself universall priest leaving unto his successors this most wicked title and mark of Antichrist But to let passe these mens opinions we here take notice of a second part of the third Act of vision II. wherein Iohn is informed of the state of the godlie during the earthquakes and Antichristian commotions For having seen before things horrible and prodigious even a violent alteration of all states of the Christian world under
rage of Satan Antichrist against the preachers of the Gospell is livelie set forth Chap. 11. unto 15 ver The fourth last Act represents the victory of the triumphant Church and the last judgement in which the militant Church shal be at length freed from all troubles but the wicked who have caused destruction to the world shall now perish for ever from v. 15. of Chap. XI unto the end The Argument and parts of Chapter VIII THe seventh seal beeing opened after halfe an houres silence in heaven there appear seven Angels with seven trumpets But before they sound Christ comes forth with a golden censer offering the prayers of the Saintes upon the golden altar and then he casts the censer filled with fire upon the earth whence arise thundrings voyces lightnings and earthquakes Moreover four Angels sounding in order one after another many wonderfull and fearfull things come to passe At the first trumpet haile fire mingled with blood is cast on the earth whereby the third part of trees is burnt At the second a great mountain burning with fire is cast into the sea turning the third part of the sea into blood At the third a great star burning as a Lamp falleth from heaven upon the third part of the rivers and fountaines of water turning the third part of the waters into wormwood of which manie men died At the fourth the third part of the Sun is smitten of the Moon and of the Stars that they should not give light night nor day After these things an Angel flying through the midst of heaven denounceth wo wo wo to the inhabitants of the earth because of the three other trumpets following THe Chapter therefore containeth 1. The preparation to the third vision 2. Four parts of the vision it self or four soundings of the trumpets with their events unto the end of the Chapter The opening of the seventh seal And a preparation to the third vision 1 And when he had opened the seventh seale there was silence in heaven about the space of halfe an houre 2 And I saw the seven Angels which stood before God and to them were given seven trumpets 3 And another Angel came and stood at the Altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne 4 And the smoake of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand 5 And the Angel tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voyces thunderings lightnings an earthquake 6 And the seven Angels which had the seven trumpets prepared themselves to sound THE COMMENTARIE 1. ANd when he to wit the Lamb had opened the seavouth seal Rupertus and some others will have this verse to belong to the former vision What is meant by the silence of half an hour understanding the silence here mentioned to be the tranquillity which followeth in heaven after the day of judgement to wit when the soules of the martyrs shal cease to cry for vengeance and the enemies shall no more afflict the Church But that tranquillity shall not bee as here it is said for half an hour but perpetually Others there was silence in heaven that is the Church had a little breathing or freedom from persecution for after Constantine suddenly followed the Arian persecution against the orthodox verity under Constans Iulian Valens c. Anselmus some others applie the silence for the space of half an hour to the time that shal be between the death of Antichrist and the day of judgement which as they say shal be five and fourty dayes To which purpose Ierome seemeth to speake somwhat in his commentarie on Dan. Chap. 12. But this fiction Ribera justly disapproves of albeit there is little waight in his reason Because saith hee that time shal be so quiet as that the wicked casting of all fear of evils to befall them shall live securely say peace peace according to that of Matt. 24.28 1 Thessa 5.1 but this is rather to confirme then any way to confute their opinion for this silence doth note tranquillity according to these interpreters Others suppose that the silence was in regard of the astonishment of the assembly in heaven admiring the weightinesse of Gods judgements set forth in this vision But considering that as yet they had neither seen nor known them how could they be astonished thereat For my part I seek for no mysterie in this silence but take it historically for a short space The Authors opinion in which the former vision beeing fully acted there was a cessation for a little while from further apparitions permission beeing graunted unto Iohn in the mean while to desist from contemplation of these high mysteries For the opening of the sixt seal concluded the foregoing vision of the last judgement After which at the opening of the seventh feal begins a new vision the which that it might plainely be differenced from the former there is silence for the space as it were of half an hour during which time the heavenly assembly ceased from their hymnes John prepared himself for to contemplate on new visions This stilnesse therfore is to bee referred to the order or decency of this apparitional Act and to mee there seemes to be no other mysterie in it 2. And I saw those seven Angels here begins the preparation it is twofold First appear seven Angels for to sound with seven trunpets v. 2. and 6. But before they sound comes forth an Angel with a golden censer casting the same upon the earth as acting the prologue and setting forth the argument of these trumpetters And I saw He sees againe seven Angels shewing themselves on the theatre to whom are given by him that sate on the Throne or by the Lamb Seven trumpets to sound withall And here we are to take notice of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those seven to wit whom before he saw Chap. 4.5 5.6 Who stood that is their office was to stand before God as heraulds speedily to performe his commandements Or standing that is ministring and ready to sound with their trumpets For as the edicts of princes are published their festival dayes proclaimed and people or armies gathered together by the sound of the trumpet so these Angels by sounding doe publish the secret judgements of God set forth admirable events and provoke the adversaries to wrath and tumult Most interpreters understand by these Angels Who these sounding Angels are the preachers of the word whose office it is like trumpetters to proclaim the will of God unto men now indeed this may not unfitly bee applied to the first six of them but not to the seventh For without all doubt thereby is signified the Archangel with whose voice and trump the
Lord shall descend from heaven and come to judgement 1 Thess 4.16 and when he soundeth the inhabitants of heaven shall sing a song of triumph and the dead shall be called forth to judgement Chap. 11.15.18 3 And another Angel came This is the second part of the preparation unto the vision An Angel casteth the golden censer with the fire of the altar upon the earth All interpreters say something touching this Angel who he was what he effected But wherefore he prevented the sounding of the others and how this sight doth cohere with that which followes I finde it not sufficiently expounded by any of them the which thing notwithstanding is necessarily to be considered First I will rehearse the opinion of others Andreas acknowledgeth Andreas opinion touching the Angel with the censer howbeit very darkely that it is Christ the high-Priest of the Church who also is the Altar thereof He offers the prayers of the saintes to God desiring saith he that the scourge here inflicted upon the wicked may lessen their eternal torments c. by lightnings voyces thunders and earthquakes he understands the terrours and threanings which shal goe before the consummation of the world Lyra doting as his usuall manner is applies this to Pope Damasus The doting opinion of Lyra. the successor of Liberius about the yeere 384. who as he saith had the golden censer that is puritie of hart zeale towards God He offered the prayers of the Saintes to God that is he composed the mattins and evening songs and glorie be to the Father and to the Son c causing them to be sung by all the Churches He sent forth the censer fire on the earth by stirring up the inhabitāts therof to fervent charity After which followed thunders of preaching voyces of praysing of God lightnings of miracles earthquackes of conversion of mens hearts to God But these things are to foolish Rupertus understands this Angel to be him that was present with the Fathers Rupertus opinion by whose ministery the law was given and the priest-hood instituted But what use was there here that a cleare and known historie should be represented unto Iohn by oscure types wherefore they erre from the scope who in expounding the Revelation keep not themselves within the limits of the New Testament seeing it is certaine that onely the condition of the Church under the Gospel is revealed unto Iohn Ribera denies this Angel to be Christ Ribera denies this Angel to be Christ both because Christ is no where absolutely called an Angel as also because it is said And another Angel which shewes that he was one like to the other seven as Chap. 1. I saw four Angels and a little after I saw another Angel ascending Now he supposeth that it was Gabriel who appeared to Daniel Marie or Michael Dan. 9.21 Luk. 1.26 to whom the whole Church is committed The Altar he makes to be Christ The Censer by a strained metaphor he applies to the bodie of Christ full of holes like a censer by the woundes he received at his passion Therefore he imagineth that the Angel offers up the prayers of the Saintes The thunders wyces earthquakes c. he takes literally for the signes prognosticating the future calamities of the ungodly Alcasar understands it of an imaginarie person Alcasars opinion shadowing out Christian charitie My Anonymus saith wel This other Angel is Christ Anonymus doth rightly applie it to Christ who is present with his elect to defend them from the deceit of hereticks unto the end of the world he offereth the prayers of the Saintes upon the golden Altar that is upon himself who is both God and man and also interceeds for his Church before the Father he sends forth the censer and fire upon the earth that is by sending the holie Ghost upon his Apostles And there were thundrings c. that is the threatning of Gods ministers against Antichrist And earthquakes that is through the preachers of the Gospell Christianity was devided against it self some favouring Antichrists super stirions some impugning the same This interpretation both I my self and most of our writers approve of as most true For this Angel standeth and performeth in heaven the work of the Churches high priest in offering up the prayers of the Saintes and making them acceptable to God as a sweet smelling sacrifice Now the Church hath no other high-priest but Christ alone therefore Ribera in applying this not to Christ but unto a created Angel robs him of the honour of his priesthood and makes the Saints in heaven as mediatours to be praied unto But this wicked invention is contrarie both to this vision and the whole drift and scope of the Revelation His objection that Christ is no where in scripture absolutely called an Angel is false for he who delivered the Patriarch Jacob out of all his troubles is absolutely called an Angel Gen. 48.16 which must be understood of Christ Iehovah the Sonne of God as appears by Gen. 32.9.11 28.15 in Mala. 3.1 Christ is called the Angel of the covenant Neyther is it true that John makes him like one of the seven Angels here spoken of For he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Angel the which must be understood not onely of another individual but of another kinde of Angel as plainly appears by the office of priesthood attributed to this Angel to be short we have already shewed that what is alleadged in Chap. 7. v. 1.2 is to be referred unto Christ our Lord. Thus we have the meaning of the preparation Before the seven Angels should stirr up the world by sounding their trumpets Christ steps in as the high-priest for to offer up to God the prayers and groanes of the Church militant against tyrants Antichrist to teach us that the complaints of the faithfull vanish not away in the ayre but are received by Christ our mercifull highpriest by him effectually offered presented before God thereby to procure deliverance for them This is the lively comfort of the Church that she hath an highpriest to fly unto in all her troubles But as yet it doth not sufficiently appear how these things agree with what followeth therefore we will more narrowlie consider the matter That which the seven Angels shall afterward more distinctly set forth by sounding their trumpets The mystery of the Angel with the golden censer explained This Angel as I before said as a certaine forerunner in a general way shadowes out the same For as Iohn in the beginning of the foregoing vision saw Christ riding and crowned as king of the Church and conquerour of al enemies first on a white horse afterward on a red thirdlie on a black at last on a pale so now he sees Christ standing at the altar as the highpriest of the Church offering to God the prayers of the Saintes and sending into the earth the fire of the
spirit preachers of the Gospel at the sound of whose trumpets arise voyces thundrings and lightnings prefiguring the same thing which in the former vision was typed out by the white red black pale horse viz. the diverse state condition of the Church and at last followeth a great earthquake Christ therfore the high priest of the Church the heavenlie author directour of the ministery is here represented unto us that wee may be assured that while the preachers on earth doe sound the trumpet of the word Christ performeth for them and for the whole Church the part of an highpriest in heaven Now let us consider the words themselves in which is propounded I. What this Angel did in heaven II. With what successe he did it III. What followed thereupon in the earth All what he did in heaven is accommodated to the types of the Old Testament For as the priest beeing to pray and offer for the people went to the golden perfumatorie altar on which was preserved the continual fire and taking a golden censer put incense thereon the which beeing kindled by the fire of the altar was resolved into an odoriferous smoake acceptable to God So John sees Christ standing in the heavens at the Altar But in heaven there is no Altar except Christ himself see Chap. 6.9 Having a golden censer what is this but the precious passion death of Christ by the powerfull effacie whereof he himself for ever appears in heaven as an high-priest for us Hebrew 9.24 Much incense that is the prayers and sighs of the Church militant They are given to Christ when as the prayers and groanes of the Saintes ascend upward unto God in the name of Iesus Christ The word giving here used doth not argue that this Angel is not Christ for he himself professeth that all things are given unto him of his Father to wit as man and mediatour And indeed in him are hid all the treasures of grace the which he distributeth according to the necessity of all his members so that he needs not to take any incense other where But incense is given him not that he standeth in need thereof but as beeing our mediatour to offer the same unto the Father To give that is to offer it with the prayers of all Saintes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Saintes the which expression sheweth that no Saint is neglected but al their sighs groanes are received and offered up to God by our high-priest in heaven In Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give or offer it to the prayers in the dative case and it seems there is a defect of the praeposition of or with The Latine renders it of the prayers materially as Abel was said to offer the first fruites of his sheep and Prov. 3.9 we are commanded to honour God by or with our substance So this incense should note the prayers themselves or part of their prayers because saith Rupertus he offered not all but that which they lawfully pray for many times the Saintes know not what to ask or ask amisse but this seems to be to subtill Beza and so our translation with the prayers of the Saintes as if their prayers were given to Christ to be offered together with the incense in which sence the incense and the prayers should be distinct as the signe and the thing signified But it may also be wel understood without such an Ellipsis or defect What is meant by the incense because the incense is given to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should give that is add and confer the same unto the prayers of the Saintes and thus this incense should signifie the applying of the precious merit of Christ by which onely the Saintes themselves their prayers also are acceptable and well pleasing to God Ephes 1.6 1 Pet. 2.5 Eph. 5.2 4. And the smoake of the incense ascended The effect of the former oblation here followes which is that the prayers of the Saintes beeing sprinkled with the sweet perfume of Christs merits they doe ascend as it were out of his hand in a gracious acceptance before God for even as the sweet odour of the incense of old pleased the Lord even so our prayers through the merit intercession of Christ are acceptable to him and obtaine the promise To ascend up before God is a phrase much used in scripture speaking of sacrifices it signifies that God is wel pleased with them and hears them so the Angel said to Cornelius thy prayers Act. 10.4 Exod. 3.9 and thine alms are come up for a memoriall before God The cry of the children of Israel is come unto mee c. Again he saith the smoake of the incense ascended which came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is eyther of with or to the prayers for this fragrancy commeth to our prayers by Christs oblation who makes them worthy to ascend up before God Thus we have heard what Christ doth in heaven as also the successe thereof And in this consisteth the Churches comfort It remayneth to consider What the casting of the censer on the earth signifies what the effect thereof was in the earth in which the first Act of this vision is summarily shadowed out with wonderfull analogie and brevitie 5. And the Angel tooke Two things remaine to be spoken of in this verse 1. What the Angel did further 2. with what effect He filled the golden censer with the fire of the Altar and cast it into the earth Many take this in the evill part viz. of the fire of punishment by which God will consume the wicked But it is rather to be taken in the better part for what agreement is there betwixt the censer and punishment The filling therefore of the censer with fire and the casting of it into the earth if it be properly taken happily may signifie the fulfilling and abrogation of the types of the Law made by the oblation and intercession of Christ But for my part I take it that hereby two benefits of Christ are shadowed out First the wonderfull shedding forth of the holy Ghost upon the Apostles in the likenes of fiery tongues And this I take to be the casting of the fire of the Altar into the earth I know that some understand it of the fire of division which should follow the preaching of the Gospel wherof Christ speaketh I am come to send fire on the earth Luk. 12.49 and what will I if it were already kindled But so it can not be because the high-priest with this fire had formerly kindled his incense The second benefit is the casting of the censer upon the earth which signifyeth as I have shewed the pretious death and passion of Christ This he sent into the earth when the whole world was filled with the knowledge of Christ crucified by the preaching of the Apostles The casting therefore of this censer c. is the same with that of Christs riding
into the sea of this world causeth the same tumultuously to rage against Christ Or into the sea that is among peoples nations princes kings inforcing them to shed much innocent blood and dissipate many Churches This interpretation I confesse in it self is pious and true but doth not as I judge agree with the purpose of this vision my reason is because the devil from the beginning hath been a murderer seeking to devour the Church in which respect there was no use that this thing should be represented unto Iohn in obscure types I therefore doe again with the Catholick glosse compare the sounding of the second trumpet with the opening of the second seal The interpretation of the Catholick Glosse and understand it of the cruel persecutions of Romane tyrants and the remnant of the Church which was preserved from utter destruction For as at the opening of the second seal went forth a red horse that is the Apostolical and following Church appeared red with the blood of the martyrs so there by the founding of the second trumpet is shewed unto Iohn 1. Whence this bloody condition of the Church arose 11. How great evils she should suffer thereby 111. Wherein she ought to be comforted For the first a great mountain burning with fire should be cast into the sea The Scripture familiarly by mountaines notes kingdomes kings and tyrants because of their highnes that is their power and pride as Zach. 4.7 the Prophet thus speaketh concerning the Persian kingdom Who art thou O great mountain before Zerubabel Let us therfore understand this great mountain to be some powerfull kingdom having other kingdoms in subjection as at that time the Romanes had He saw this mountain burning with fire that is their Emperours in wrath cruelly raging against Christian religion This mountain was cast into the sea Now what is the meaning hereof The sea is a gathering of many waters The waters are peoples Chap. 17. by the sea therefore I understand all nations in subjection to the Romane Empire and among which the Christian Churches were here and there dispersed This mountain was cast into the sea that is violently nished upon the world not indeed of unbeleevers but of true belevers that is the Christian Church when as the Romane Emperours as Domitian Trajan Severus Diocletian Maximianus and others imitaring the tyranny of Nero persecuted the saintes even untill Constantines time What followed hereupon The third part of the sea became blood that is as we heard before at the opening of the second seale the Church was made red with the blood of martyrs so here this mountaine with a fierie rage oppresseth many thousands of saintes 9 The third part of the creatures died These are the slaughters Martyrdoms of infinite Christians put to death by the Romane tyrants for the confession of the name of Christ And there is an allegorical analogie betweene the sea and creatures in it the Church and faithfull living in the same And the third part of the ships were destroyed by ships we understand the Churches with their pilots or teachers for by ships Churches are signified many wherof were then lost and destroyed with the Apostles Bishops their worthy teachers these I say were crushed through the weight of this great mountaine not indeed eternally but corporallie onely Now touching this we are to consult with the Ecclesiastical histories of the Churches persecutions of which we have spoken somewhat on Chap. 6. which wil serve for an excellent commentarie on this place Certainely the ship or Church at Rome was in a special manner made red with blood for all her bishops or teachers as it is recorded unto Melchiades suffered Martyrdome under those tyrants Thus therefore this trumpet allegorically explaineth the efficient cause of the second horses rednesse and further amplifies the grievous outragiousnesse thereof But what reason is there Why onely one third of the sea was made blood that the whole sea was not turned into blood and that all creatures ships died perished not but onely a third part I have shewed that this manner of speech is taken out of Ezech. 5.2 Now there the Prophet is commanded not onely to destroy one third part of his hair but the three thirds thereof thereby signifying a totall destruction But here the mountaine shall only make red one third part of the sea and kill the third part of creatures cause the third part of ships to perish which undoubtedly was for the comfort of Iohn and the faithful for however this mountaine were great and rushing with a mighty violence labours to fill all places with fire and blood yet should he be able to hurt but one third part of the Christian Church For two thirds shal bee preserved in safety And the truth hereof is confirmed by histories The fulfilling of this type for both in Rome and all other kingdomes the greater part of Christians were safely kept in the midst of the most dangerous cruel persecutions yea the blood of the martyrs was as it were the seed of the Church for the more Christians were put to death by tyrants the more their number increased in so much that many times even the executioners themselves beholding the confession courage constancie of martyrs became Christians and obtained the same crown of martyrdom with them Moreover it is for the Churches comfort that this burning mountain is cast into the sea for by water the fire is extinguished However therefore tyrants doe much rage for a time yet at length they shall perish the victory shall remain on the Churches side for by faith we overcome the world 1 Ioh. 5.5 The Catholick Glosse interprets this mountain not unfitly of the Romane Empire great indeed yet thrown into the sea which is much greater The sea swallowed up this great mountain and so consumeth and deitroyes the same By the sea he understandeth Christs kingdom of far greater power then the Romane signifying that the Romane tyranny should be swallowed up by Christs kingdome for however Christ seems to bee overcome in his afflicted members yet in truth he conquereth all his tyrannical adverlaries for the gates of hell shall not prevaile against the Church Matt. 16.18 Thus sad and joyfull things are here mixed together by which we see that the iteration of this vision touching the bloody condition of the Church is not in vain Moreover I understand the sounding of this trumpet to be from Domitians time under whom Iohn was banished untill Constantine who repressed the tyranny of his Copartners in the Empire and restored peace unto the Church about the yeere of our Lord 312. The sounding of the third trumpet 10 And the third Angel sounded there fell a great Star from heaven burning as it were a lampe and it fell upon the third part of the rivers and upon the fountaine of waters 11 And the name of the Starre is called Wormewood and the third part of the
waters became Wormewood and many men died of the waters because they were made bitter THE COMMENTARIE ANd the third Angel sounded Andrea◠howbeit unfitly takes this falling starre to be Lucifer thrown down headlong out of heaven the Wormwood the torments of the wicked in hell Andreas opinion Lyra conceives it to be Pelagius the third Archeretick Lyraes interpretation who in the dayes of Arcadius Honorius denied original sin pleaded for free will and overthrew the grace of Christ He fell from heaven that is fell away from the Church militant And is called a great Starre because he was a learned and religious Monke Burning as it were a Lampe by shew of holines and learning deceiving many his name is Wormwood because contrarie to the sweet doctrine of true grace he taught that men by the meer help of natural faculties setting grace aside might bee converted and saved with which pestilent doctrine he made bitter and destroyed many Churches with their teachers Ribera desirous to be singular in interpreting the trumpets literally doth verie foolishly apply this to some fiery exhalation falling from heaven and takes all these signes historically Riberaes frivolous exposition But we know that such fierie mixtures doe often happen in the ayre Besides the name of this Starre and the making of the waters bitter doe sufficiently manifest that these things cannot bee properly or literally taken But Ribera perhaps durst not doe otherwise least he should have been forced to applie it to the apostasie of the Romish Antichrist All other interpreters for the most part understand this falling starre to be some certaine eminent heretike Diverse interpretations concerning this falling star one or more But they differ in the persons For some referre it to Simon Magus Others to Samosatenus Manichaeus Arius c. Others againe to Pelagius Novatus Montanus Manichaeus And some unto Origen Now howsoever all these differ and erre in the hypothesis or speciall application yet they all agree in the thesis or generall position neyther as I judge doe they herein erre from the scope For the third trumpes with its apparitions answereth to the third seal and black horse that went out at the opening thereof which signifies as we have before shewed the state of the Church spotted with black and foul heresies from the Apostles time unto the rising of Antichrist and howsoever the Church were thus defiled Christ with the ballance of his word was still present reproving condemning their haeresies by his faithfull teachers yet in the mean time a great famine of sound doctrine much afflicted the Christian world forasmuch as almost all Churches with their teachers were drawne aside to the pestilent errour of Arius Others referre this to Mahomet but they little observe the circumstances of the trumpet For Mahomet beeing a most wicked villaine cannot bee called a starre muchlesse a great starre shining like a Lampe neither fell hee from heaven that is the Church in which hee never was although I confesse hee hath occasioned much bitternes unto Christians My opinion therefore touching the third trumpet is that this great starre burning like a lampe falling from heaven and turning the third part of the waters into wormewood in a generall way denoteth all apostated Arch-hereticks spoken of Chap. 6. Who at the opening of the third seale for the space of six hundred yeeres after the time of the Apostles deformed the Church of Christ by their foul heresies and brought destruction upon the four corners of the earth by their blasphemies errours and tumults as we have before declared For it is plain that by starres the teachers of Churches are signifyed and by falling from heaven their apostasy from the true faith But specially by this starre and his fall from heaven is undoubtedly signifyed the apostasie of the Bishop of Rome not indeed that universall departure The apostafie of the Church of Rome which followed afterward at the full rising of Antichrist but that first defect which three hundred yeers before forcibly occasioned led the Churches both of the East and West by little and little to submit to Antichrist namely from the time of Constantine unto Phocas the intruder For the Bishops of Rome in regard of the great renowne and chiefe honour of that citie it being the seat of the Romane Empire were eminent lights among their fellow bishops hence the starre is called great burning like a torch or lampe Hee fell from heaven not at one instant but by degrees therefore it is said in the Preterimperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did fall Hee saw him here not quite fallen as in Chap. 9.1 but falling for as yet the Romane sea was onely declining or in the motion of its Apostasie Before Siluester thirtie and one Bishops of Rome for the most part like stars in the firmament brightly shined both in learning faith Pietie and constancie yea they all suffered Martyrdome under the Romane tyrants But after that Constantine had graunted peace unto Christians and enriched the Churches by his too much liberallity heaping wealth and honour exceedingly upon bishops then began this star swelling with pride and ambition like Lucifer to lift up himselfe above his fellow ministers to bee wholy given to voluptuousnesse to fill and burthen the Churches with Iewish and heathenish rites and ordinances so by forsaking the truth of the Gospell altogether to embrace humane traditions Sylyester was the first if histories may bee credited who gave himselfe wholy to the institution of their Masse-priests orders ornaments temples singing-men sacrifices sanctuaries vestments ointments surplises miters embroidered garments and the like Babylonish stuffe bringing all these idle rites into the Church under this pretence partly least Christian religion should seem inferiour in outward lustre and pompe to heathenisme partly that the Pagans by the likenesse of these rites with theirs might bee the more easily drawen to Christianity And this verie thing was afterward pretended by the following Bishops as Gregories Epistle to Serenus testifies Now this Silvester was he on whom Constantine as Platina recordeth in the life of this Bishop imposed an embroidered mitre beset with Gold and Pearles in stead of a Diadem And then this great starre began to fall from heaven unto the earth And upon the third part of the rivers that is as I understand on the Romane Bishops the successours of this Sylvester and others for rivers doe note the teachers of Churches by whom divine doctrines ought to flow and be derived unto others Of these the third part not all for many remained faithfull and sincere but a great number or the third part of them that lived in Europe leaving heaven gave themselves wholie to worldly cares pleasures pompe and foolish ceremonies defiling the Church with many abuses superstitions errours yea grosse heresies also For as Ierom and the Ecclesiasticall history both testifie Liberius was indeed a great starre beeing at the first a great opposer of
Constantius but overcome by banishment at length he yeelded to Valens and Vrsacius Arians to the end he might by this apostasie regaine the Romish chaire His successour Felix II. was a professed Arian Yea all the Bishops of the East except Athanasius and Paulinus as the said Ierom witnesseth against the errours of John were infected with the Arian pest Besides how the following Romane Bishops have behaved themselves may be seen by the histories of Platina Balaeus and others who have recorded their lives and Acts. By the Fountaines I understand the holy scriptures namely the living fountaines of Israel Psal 68.27 By the waters the doctrines and comforts contained in them Now how far this falling starre infected the rivers fountains waters here followes 11. And the name of the starre is Wormwood He describeth the apostasie of this siarre by the effects it is called Wormwood not by a proper name but from the events For by pestilent institutions he did make bitter the third part of the waters that is of the doctrines and comforts of the scriptures turning the same into a deadly wormwood not indeed naturally for howsoever in this respect wormwood bee a bitter herbe yet it is medicinal causeth digestion but theologically it beeing a scripture phrase signifies a vile depravation of justice and equity as Amos 5.7 Yee who turn justice to Wormwood Ier. 9.15 23.15 And sometimes Gods grievous plagues and judgements I will feed them even this people with wormwood The sence then seemes to be thus that these Apostates should make the waters of the holy scriptures so bitter that whosoever drinketh thereof should hazard their eternall salvation Hee alludes undoubtedly to the bitter waters of Marah which the Israelites could not drinke Exod. 15.25 To this bitternes appertaine the horrible confusions of the Eastern and Western Churches by the Arians the contentions of Bishops the oppositions of Councils each to other condemning rejecting and persecuting one the other to the great scandall of the heathens disturbance and destruction of Christian Churches The which Emperours sometimes occasioned otherwhile connived at and sometimes wanted power to suppresse the pride of Bishops beeing lifted up with ambition and envie one against the other they having before put to much power into their hands Of which read the Ecclesiasticall histories of Socrates Sozomenus Theodoretus Evagrius Nicephorus even from the time of Sylvester untill Leo Gregorie For so long I judge that the sound of this trumpet continued Howbeit wee are to take notice that the Church was not destitute of comfort in these evill times For not all the rivers nor all the waters were made bitter neyther were all men killed with Wormwood but a third part onely For Christ even in the midst of all this bitternes and ruin of Bishops did still preserve a Church unto himself And indeed histories aboundantly testifie that there were many faithfull and sound professours of the faith of Christ who resisted the pride and arrogancie of the Romish Bishops as for example the Councill of Carthage of which Augustine was president openly reproved and suppressed the affected tyranny of three Popes viz. Sozimus Boniface Caelestinus over the Affrican Churches The sound of the fourth trumpet 12. And the fourth Angel sounded and the third part of the Sunne was smitten and the third part of the Moone and the third part of the stars so as the third part of them was darkened and the day shone not for a third part of it and the night likewise 13. And I beheld and heard an Angell flying thorow the middest of heaven saying with a loud voyce Woe woe woe to the inhabiters of the earth by reason of the other voyces of the trumpets of the three Angels which are yet to sound THE COMMENTARIE ANd the fourth Angel sounded This Angel sounding the third part of the Sun and Moon and stars was darkned so as the day shone not for a third part of it and the night likewise The former wonders happened here below in the earth sea and waters but these things following are above in the heaven coelestiall signes Riberas Andreas opinion and stars Andreas Ribera and some others understand this trumpet to denote the wonders foretold in Ioel. 2. and Matth. 24. There shall bee signes in the Sun Moon and Starres c. the which should happen alittle before the day of judgement But as yet we are not come to the trumpet praefiguring the end of the world as we shall see by that which followeth Neyther is it probable that these things should be represented unto Iohn in obscure types seeing he well knew they should come to passe as beeing foretold by the Prophets Christ the Apostles Neither doth the praediction of Christ agree with what is here said touching the defect of the third part of the lights Indeed there may bee some allusion in this trumpet to the last signes But without doubt other events are noted by the same Lyra understands the fourth Angel of Eutyches Lyraes opinion who confounding the two natures of Christ said that the divinity was first changed into the humanity the humanity again into the divinity By which pestilent heresie he darkened the third part of the Sun that is of the divinity the third part of the Moon that is of the Church the third part of the stars that is of Bishops of whō many were infected with this heresy a third part of the day Bullingers interpretation Francis Lamberts opinion of the night that is the scriptures of the old new testament Bullinger interprets this allegorie after the same manner yet applies it not to the heresie of Eutyches but of Pelagius Franciscus Lambertus expounds it in a generall way Christ the Sunne shall be smitten when the light of his truth shall be hid then also the Moon the Church and stars the teachers shall faile but he shewes not when and how this was accomplished For my part howbeit the apparitions of this trumpet doe much agree with the events of the sixt seale for as here so there the light of the Sunne Moone and Starres are said to be darkened yet I judge there is a manifest difference For here onely the third part of lights is darkened but there a total defect is spoken of besides the Analogie of the seales and trumpets is to be kept unto what possibly we can Whether the fourth trumpet doth agree with the sixt seale Now there the total Apostasie from the faith by the darkening of true doctrine under Antichrist is denoted but here the beginning and growth thereof onely certain therfore it is that the total obscuration of the Sunne shal be at the sounding of the fift trumpet following So that I doe here again follow the Ecclesiasticall Glosse that the wonders of this fourth trumpet agree with that which happened at the opening of the fourth seale As therefore we saw there a pale horse with
of this trumpet and denouncing new woes vers 12. The second part concerneth the events of the sixt trumpet consisting also of four members I. A heavenly commandement to unloose the four Angels of Euphrates vers 13.14 II. The execution of this commandement or the unloosing of the Angels vers 15. III. Their furniture and weapons vers 16.17 IV. The wofull effect The third part of men were killed vers 18. as also an amplification of the reason drawen from the facility thereof v. 19. The third part is a foreshewing of the stupidity of the rest of men and their hardening in sin both against the first table by serving and worshipping of idols vers 20. as also against the second table by murthers sorceries fornication thefts vers 21. The summe of all is this't The rising of the Eastern and Western Antichrists the two greatest enemies of the Church is here foretold The first whereof should destroy the Church by locusts The other by horses the which how and when it should be accomplished the fathers before Gregorie could not understand as not so much as once imagining of the histories and events which we now have and behold with our eyes Hence we may note the vanity of theâ— apists who enquire of us where the fathers as Augustine Ambrose Hierome Chrisostome and others have written that the Pope of Rome is Antichrist neverthelesse they have not spared to affirme that he should be of the LATINES and many other things of which more hereafter They had heard indeed the four trumpets and some of them saw a great declyning of the Romish chaire But as yet the fift trumpet had not sounded which Gregorie beginning to hear confidently affirmed that Antichrist was even at the dore having an armie of Priests prepared for him and that it should bee hee who called himself or desired the title of VNIVERSAL Priest This I say Gregorie saw confidently affirmed which also was accomplished as histories testifie three yeeres after his death Now let us heare the fift trumpet taking notice in the first place that the sixt trumpet doth not follow the fift in order but by way of a parallel they sounded both at one time differing indeed in the qualitie of events and places For the fift doth prefigure the dissipation of the Western Churches And the sixt those of the East both I say at one time but in diverse parts of the Christian world by diverse weapons or meanes The sound of the fift trumpet 1. And the fift Angel sounded I saw a star fall from heaven unto the earth and to him was given the key of the bottomlesse pit 2. And he opened the bottomlesse pit and there arose a smoake out of the pit as the smoake of a great furnace the Sun and the air was darkned by reason of the smoak of the pit 3. And there came out of the smoake locusts upon the earth unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the graffe of the earth neyther any green thing neyther any tree but onely those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five moneths their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death shall not finde it shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared to battel on their heads were as it were crowne like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breast-plates as it were breast-plats of iron the sound of their wings was as the sound of charets of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon 12. One woe is past behold there come two woes more hereafter THE COMMENTARIE ANd the fift Angel sounded Many without cause much trouble themselves about this Angel who he was For my owne part I will onely take notice of the apparition shewed to John at the sounding of this trumpet Hee saw a star falling down from heaven upon the earth It is strange there should be such diversities of opinions about this starre and the actions thereof seeing the matter in it self is not obscure There are not a few who make this Angel to bee the devill thurst out of heaven for his pride alluding to that in Isai 14.12 How art thou fallen from heaven O Lucifer Son of the morning how art thou cut down to the ground which didst weaken the nations Luk. 10.18 And to that of Christ in the Gospell I beheld Satan as lightning fall from heaven The smoak and darkning of the sunne they understand to be the blindnesse of men The Locusts to be evill Angels the hurting a misteading of men But this is to generall and confused For wherefore should an historie so ancient and wel known to the Churches bee exhibited unto Iohn as if it were a new prophesie under an obscure type The inconveniency whereof even Ribera himself saw and refuted howbeit that which hee alledgeth is to no better purpose Riberas opinion For he takes him to bee some good Angel to whom was given the key of the bottomlesse pit that bee might as a minister of Gods righteous judgements open the same Others will have this Angel to be Christ who in Chap. 1.18 20.1 is said to have the key of the bottomlesse pit But the things attributed here to this Angel can not possiblie be applied to Christ as the falling down from heaven the raysing of smoak onâ— of the pit darkning of the Sunne c. Neverthelesse Iunius is of this minde alledging that in Gen. 14.10 24.64 Hebr. 6.6 to falt signifies to descend To which I answer it is one thing to fall and another thing to fall from heaven Now this latter for the most part in scripture is taken in an evill sence Isai 14.19 Matt. 24.29 Revel 8.10 as on the contrary to come down from heaven is taken in a good sence Psa 144.5 Bow the heavens O Lord come down 2 King 1.12 Lâ—t fire come down from heaven Revel 3.12 Hierusalem comes down out of heaven from God 10 Chap. 10.2 16.21 18.1 20.21 21.2.10 Lyra thinkes Valens the Emperour to be this starre Lyraes opinion who for some time was a good Catholick but seduced by his wife Eudoxius an Arian priest he
to other Locusts much more prudent having set over them a king under whose protection they may safely creak skippe and destroy the fieldes This king is here called the Angel of the bottomlesse pit beeing that apostated starre to whom in v. 2. was given the key of the pit Now least we might have thought it was the Angel who Chap. 1.18 20.1 is said to have the key of the bottomlesse pit that is Christ he expresseth his name Abaddon which is Hebrew with the Greek or Chaldie termination we finde the word in Iob. 28.22 Prov. 27.20 signifying destruction of Abad perished in Piel destroyed Iohn adds the Greek interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying or rooting out that is the destroyer of the Church Here with out doubt by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or destroying king is meant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or son of perdition spoken of a Thess 2. so called by an Hebraisme both passively and actively to be destroyed by Gods judgement destroying himself his followers Moreover it is manifest to all that the son of perdition is Antichrist giving us a most certaine proofe that both this king Abaddon the apostated starre is meant of Antichrist Because in both places he is said to be the Angel of the bottomlesse pit in an evill sence Now seeing it hath been proved that the great star fallen from heaven typed out the greatest Bishop that is the Bishop of Rome who after Gregories time was set in the chaire of Vniversall postilence it must necessarily follow that hee also is this Abaddon king of Locusts 12. One woe is past A transitory clause to the following trumpet One viz. of the three woes which were yet to sound Chap. 8.13 Thus we see the woe of the fift trumpet signifies the most sad calamities under the kingdome of the Locusts not killing men bodily but torturing them with spiritual torments more bitter then death it selfe Is past It is said to be past not as beeing accomplished but respecting the apparition for these calamities were not as yet past but to come to passe afterward Yet they were past inasmuch as they appeared no more to Iohn were fully written by him the meaning is The wofull state of the Church hitherto under the Westerne Antichrist or king of Locusts is past that is hath appeared is written down And behold two more The first of which representes the calamities of the Easterne Churches under Mahumet at the sounding of the sixt trumpet The latter shadowes out the last judgement at the sounding of the seventh and last trumpet Come hereafter For are yet to be written downe after the first because men remaining in their sinnes God goes on with further punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter appertaines not to the time of the events but to the order of the visions because the fift and sixt trumpet founded both at one time For both the Westâ—ne and Easterne Antichrists begane together to tyrannise over diverse parts of the Christian world by different wayes or weapens Therefore the fift sixt trumpets are parallels as sounding at one time The second part of the Chapter The sound of the sixt trumpet 13. And the sixt Angel sounded and I heard a voyce from the foure hornes of the golden Altar which is before God 14. Saying to the sixt Angel which had the trumpet Loose the foure Angels which are bound in the great river Euphrates 15. And the foure Angels were loosed which were prepared for an houre and a day and a moneth and a yeere for to slay the third part of men 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 17. And thus I saw the horses in the vision and them that sate on them having breast-plates of fire and of Iacinct brimstone the heads of the horses were as the heads of lyons and out of their mouthes issued fire and smoake and brimstone 18. By these three was the third part of men killed by the fire and by the smoake and by the brimstone which issued out of their mouthes 19. For their power is in their mouth and in their tailes for their tailes were like unto Serpents and had heads and with them they doe hurt THE COMMENTARIE 13 ANd the sixt Angel sounded The second woe now followeth the which in outward appearance is more dreadfull then the former for whereas the former was a spirituall affliction of the Christian world by monstrous Locusts miserably deceiving tormenting the consciences of men under the Western Antichrist or apostated starre This on the other hand is corporal shewing how the third part of the Eastern world shal cruelly be murdered by sauvage nations that is under the Mahumetane Antichrist in the East Now there are diverse opinions about this trumpet these Angels Andreas whom Ribera and some of ours follow takes these Angels let loose The interpretation of Andreds Ribera to be foure evil spirits Onely herein they disagree for first the Papists suppose they were really bound in the river Euphrates by the comming and passion of Christ yet at length loosed for to hurt the sons of men as in Tob. 8.3 the Angel Gabriel is said to bind the evil spirit in the utmost parts of Aegypt c For they thinke it not contrarie to the analogie of faith to hold that some evill Angels are by the Lord sometimes confined to certaine places to the end they might not so freely rage as others doe But the other understand the river Euphrates here mystically of the spirituall Babylon because the armies here described go forth to a spirituall warre under the Popes kingdome but I doubt whither this agree to the truth of the vision and histories Lyraes opinion Lyra interprets it of the Abettors of haereticks in Gracia Italie about the yeer of our Lord 493. when Anastasius an Entychinian reigned at Constantinople Theodorick an Arian in Italie there beeing then elected in Rome two Antipopes SYMMACHVS LAVRENTIVS by whose contention a horrible warre was occasioned to the destruction of many thousands of men according therefore to his opinion the foure Angels let loose at the river Euphrates are two Kings and two Popes raised up in the Romaine Empire By the sixt Angel that sounded he understands Paschasius the Cardinall who assisting Laurentius the Antipope against Symmachus was the trumpet of those trumpets But this seems to bee to straight an interpretation of so waighty a vision Neither would it bee a hard thing with as much colour to applie many particular histories hereunto But here undoubtedly is intended an universall and durable persecution against Christians Brightman a learned interpreter applies all this to the rising of the Ottoman Empire which at first begane about Euphrates by the Saracens who conspiring with the Turks at length by degrees enlarged their Empire over a great part of the world to the
effusion of much Christian blood about the yeere 1300. the which opinion doth well agree to the vision yet it seemeth we are to ascend higher even to Mahumet himself the first author of the Eastern apostasie as Bullinger Illyricus doe rightly in my opinion interpret it For about the same time that the Romane Bishop was created by Phocas VNIVERSAL king of the Locusts and so according to Gregories opinion declared to be the Antichrist there arose in the East a new Mahumetan sect by this occasion Heraclius the Emperour Phocas successour having ended his warre against the Persians The originall of Mahumetanisme dismissed without pay his Saracene souldiers whom he had in his armie under their captaine Homar these beeing returned into Arabia asked counsell of Mahumet the false Prophet at that time famous by a new kind of doctrine patched together of Judaisme Christianisme and Gentilisme For of the Iewes he borrowed circumcision and some other rites of the Christians the doctrine of love and duties between man and man of the Pagans militarie discipline c. Mahumets answer to the Saracens who gave them this for answer My will saith he is that yee executing the commandements of the Law doe in mutuall love and charitie stick close to each other both in riches and provertie that ye pollute not other mens wives by adulterie that yee abstaine from evill your selves and hinder others also doe good and perswade others thereunto wage warre in the name of God by feare and force impose lawes on the disobedient in dooing whereof I certainlie promise paradise unto you This doctrine which Mahumet afterward put into his Alcoran the Saracens with their captaine Homar received and drawing the rest of the Arabians into a societie of warre with them in short time they subdued and brought under their power the neighbouring provinces of the Romane Empire as all Arabia Palestina Syria Aegypt Africa Cypresse and many cities of Asia the lesse even unto Byzantium withall propagating and establishing the impieties and blasphemies of Mahumet and on the contrarie rooting out Christian religion which indeed at that time was every where much corrupted at length they entred into Spaine and held it in their possession untill in the yeere 1488 at which time after most cruell warres and with great difficulty they were driven thence by Ferdinand king of Castile grandfather to Charles the fift To these Arabians and Saracens the Tartars Turks professing the same Mahumetan religion joyned themselves who at length all of them by mutuall consent became one Empire whereof Ottoman a Turk by nation was the first Emperour in the yeer 1300 as hath been said and hence it is called the Ottoman or Turkish Empire unto this day since which time they have by cruell wars praefigured in this trumpet enlarged their borders through Asia Affrica and almost whole Europe even into the very hart of Hungarie Now these things thus briefly premised in an historicall way we may the more easilie understand the types of the following trumpet Aâ—bâ—h◠〈◊〉 Angel sounded In the person of the Angel I seek for no mysterie By his sounding hâ—e gives us a signe well to observe the future events which shall here be represented First he notes the author of the Revelation viz. Christ whose voyce he heard from the four hornes that is out of the midst of the golden or perfulâ—â—tory altar mentioned Chap. 8.3 which under the Law was a type of Christ The hornes thereof are mentioned in Exod. 30.10 where the high priest is commanded once every yeere to make an atonement with the blood of the sinne offering upon the hornes of the golden altar for the sinnes of the people to signifie that their sins should be at length truely expiated by the blood and intercession of Christ It was before God Not as if there were in heaven a golden altar but it is an allusion to the ceremonial type For the golden altar stood before the vaile by the ark of Jehovah The allegory betwixt the four Evangelists and these foure hornes I referre to its place But here it is an allusion to the ancient type as before in Chap. 6.9 Christ is said to be the Altar protecting the soules of the Martyrs XXXIV Argum. of Christs deity Iohn therefore sets forth the author and matter of this Revelation namely that he heard Christs voyce commanding four Angels to be loosed as actors of the future tragedies And here the divine authoritie of Christ appeares who commands as the Angels in heaven beeing Lord of them so in earth stirreth up wicked and tyrannicall men to punish the ingratitude of the world by them 14. Saying to the sixt Angel which had the trumpet This also may literally bee understood that Iohn truely heard the thing here mentioned committed to the sounding Angel that is having ended he should speedily unloose the Babylonian Angels Loose the four Angels He shewes how hitherto they were there bound that they might not exercise their cruelty but now by Gods commandment are loosed to execute his judgements in punishing the Christian world for their idolatry and other wickednesse Here is an argument of the Lords divine providence who holds in and le ts out the enemies of the Church as he pleaseth Hence we should both feare the Lord and pray to him that the enemies bee not loosed for our destruction as also to trust in him seeing against us they can doe nothing contrary to the will of God or without his permission and sufferance This worke of loosing is committed to an Angel because Angels are Gods ministring spirits to execute his judgements whither good or evill Now let us consider who these Angels are Who are these foure Angels bound at the river Euphrates what is meant by the great river Euphrates I have shewed you what other mens opinion is concerning these things Some also take these foure Angels to be the same which in Chap. 7.1 Held the foure windes of the earth from blowing c. But to this I can no way assent True it is as they there so these here are evill and not good Angels as the circumstances shew Notwithstanding neyther the one nor the other are devils For the former were the temporall and spirituall instruments of the Western Antichrist hindring as much as they could the preaching of the Gospell from the Christian world But these are onely secular ministers of the Eastern Antichrist who hindred not so much the preaching of the Gospell In what they differ from the four Angels Chap. 7.1 as by murdering of Christians brought a lamentable destruction upon them They are clearly differenced from the other by the circumstances of the place beeing loosed at the great river Enphrates so that hitherto they were there bound not as devils confined to a certaine place but as cruel barbarous people kept in by the hand of God that they could no sooner break forth to destroy the Christian world Euphratâ—â— I take
world Now whereas the Lord hath hitherto spared the same it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist to the reformed Churches who with their whole hart doe loath his idolatrie dissipating to the uttermost of their power the smoake of Antichristian darkenesse by the light of the Gospell that so the glory of Christ and true godlinesse lost among the false Christians may againe be restored and flourish Hitherto hath been treated of the first Act of the third vision concerning the calamities of the Church under the Romane tyrants heretickes and hypocrites and of the Western Antichrist king of Locusts as also of the Eastern Angel with his armie of horses Which Act indeed so far as concerned the king of the Locusts was ended about the time of the Councill of Constans but as for the other namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shal be bee heard in the last day Now followes the second Act of this vision as opposite to the former shewing remedies for these so great calamities or comforting the godlie under so long continued afflictions THE X. CHAPTER The Argument Vse Parts Analysis THe first Act of the vision was a declaration of the Churches calamities and a beginning of the amplification thereof during the time of the foure trumpets part of the fift sixt The second Act followes beeing consolatorie and opposed to the former calamities A mighty Angel defcends from heaven holding in his hand a booke open standing upon the earth and sea crying with a loud voyce as when a Lyon roareth insomuch as seven thunders uttered their voyces which Iohn went about to write but was commanded to seale the same The said Angel sweareth by God that the time of so great calamities should continue no longer the end and sound of the last trumpet now being at hand but first Iohn is commanded to cat up the little booke which he received of the Angel to prophesy againe All which are so many mysteries of consolation For the godly are taught that in the greatest disturbances and calamities of the Church which she hath still doth suffer by the Romane tyrants by hereticks and hypocrites and chiefly by both Antichrists that Christ I say will not be wanting unto her but will allwayes hold in his hand the booke of his doctrine open and set the foot of his kingdome upon the earth and sea by the roaring of his lyonlike voyce wil cause some faithful teachers to thunder out their voyces although during the most grosse darknesse of superstitions they shal be sealed and neglected untill at length according to Christs oath Antichristian tyrannie hastening to its end and the accomplishment of the divine mysterie beeing at hand God shall rayse up other witnesses of his truth who shall eat up the booke of the Gospell received out of the hand of Christ and againe strongly prophesying against Antichrist shall labour the reformation of the Church concerning which it followes Chap. 11. Thus the whole Chapter consists meerely of consolations for the afflicted Church the which beeing reckoned are sixe in number 1. Christ descends from heaven unto the Church afflicted by Antichrist therefore she shall not be left an orphant 2. He holds in his hand a booke open therefore his word shal not be suppressed 3. He sets his foot upon the earth and sea therefore both by sea land he will reserve some remnants unto himself neither shall his whole possession ever fall 4. By his Lyonlike roaring he makes the thunders to utter their voyces although they remained sealed therfore he will allwayes raise up some faithfull teachers however for a time they shall profit but little 5. Christ swâ—ares that the time sbalbe no longer therefore Antichrist shall not rage perpetually but the calamities of the Church shall have an end 6. Iohn is commanded to eate the booke therfore before the last trumpet sound the Gospell shall againe be openly preached the Church purged from the dreggs of Antichrist The scope of all is that the Church faint not under the crosse but in confidence of the presence of Christ her judge and in hope of an happy issue allwayes rayse up her selfe The Chapter may be divided into two partes 1. TOuching the strong Angel unto vers 8. 2. Of the booke that was eaten up unto the end The first againe hath two parts First the Angel is described by six Epithites v. 1. Secondly foure Acts of the Angel are expounded 1. He holds in his hand a booke open vers 2. 2. He sets his right foot upon the earth and his left upon the sea ibid 3. He roares like a Lyon v. 3. The which is illustrated from the effect of the roaring viz. seven thunders thence utter their voyces as it were an Echo ibid and from a double consequent First Iohns desire to write the voyces and secondly the prohibition not to write but to seale the same vers 4. 4 He sweareth wherein we are to consider 1. The person of the swearer An Angel standing upon the sea and on the earth 2. His gesture He lift up his hand to heaven vers 5. 3. The forme of the oath By the living God the creator of all things vers 6. 4. The two things confirmed by oath That the time of troubles should be no longer ibid and that the seventh Angel sounding the mystery of God should bee consummated vers 7. The other part consists of a divine commandement with Iohns obedience the effect thereof In the commandement note 1. the efficient cause the voyce before heard from heaven vers 8. 2. A double argument that hee should take the booke out of the hand of the Angel ibid and to eate it v. 9. 3. A prediction of the the effect ibid Johns obedience 1. He takes the booke out of the Angels hand v. 9. 2. Having taken it he eates up the same v. 10. The effect of his obedience is twofold 1. internal a sweetning of his mouth but making his belly bitter vers 10. and external a new vocation to prophesie The which is amplified both from the efficient Thou must prophesie and from the forme againe prophesie as also from the object before many peoples nations and kings vers 11. The first part of the Chapter Of the strong Angel holding the booke 1. And I saw another mighty Angel come downe from heaven clothed with a cloud and a rainebow was upon his head his face was as it were the Sun his feet as pillars of fire 2. And hee had in his hand a little booke open and hee set his right foot upon the Sea his left foot upon the earth 3. And cryed with a loud voyce as when a lyon roareth and when hee had cryed seven thunders uttered their voyces 4. And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
of the Lord of life A Recapitulation or summarie repetition of the third Vision hitherto expounded BEcause we have for-borne a while upon some occasion the interpretation of the eleventh Chapter wherin as we have before shewed is contained the third and fourth Act of the third Vision touching the seven trumpets therfore to make way the better for what remaines to be handled it wil be worth our labour in a brief way to cal to memorie the summe of this Vision We distinguished the same for methods sake into four Acts. The first whereof Chap. 8.9 was a proposition of the calamities of the Church under the sounding of sixe trumpets that is by Romane tyrants until the time of Constantine and from thence by hereticks and ambitious Bishops unto Gregorie and at length by the Westerne Antichrist the king of Locusts unto the council of Constans as also by the Mahumetan tyranny until the overthrow of the Eastern Empire taking of Constantinople The second Act was contrarie to the former as treating of the consolations during the whole time of the Churches afflictions the which the godly ought to oppose unto their calamities that they might not be discouraged in regard of the long continuance of the crosse Chap. 10. The summe was Iohn saw a mighty Angel descending from heaven having a booke open in his hand standing with his right foot upon the sea his left upon the earth crying with a great voyce like a roaring Lyon insomuch as seven thunders uttered their voyces lifting up his right hand to heaven and swearing by the living God that the time of afflictions should be no more but that even now at the sounding of the seventh trumpet an end of labours and the accomplishment of the judgement of God were at hand To be short commanding Iohn to eat up the booke that was open and againe to prophesie before the end By all which things we are taught that in the midst of the rage of enemies and greatest distresses of the godly Christ doth descend from heaven not leaving his Church as an orphant but holding in his hand the open booke of his word that it might not be altogether suppressed sets his feet upon the earth and sea that every where some remnants of the faithfull might be preserved By his Lionlike voyce he stirs up the thunders which utter their voyces that is some sincere preachers opposing themselves against Antichrist although their voyces remained sealed nor profited much for a season Confirms by oath the deliverance of the godly and destruction of the wicked that Antichrists rage might not alwayes continew To be short gives a commandment to Iohn to eat up the booke againe to prophesy that the godly might consider that the grosse darknesse of Antichrists kingdom should be expelled in these last times the Church reformed his tyranny diminished by prophesie renewed as by a clear light breaking forth This is the second Act Chap. 10. The third Act is an amplification of the calamities of the Church under Antichrist describing new combats of the faithful with the Beast their deliverance the clearing of doctrine and a future reformation of the Church by the two witnesses of Christ Chap. 11. in the first 14 verses The fourth Act at the sounding of the last trumpet shal be a joyful change of things For then both Antichristian kingdomes shal be destroyed and the adversaries cast into hell but the godly everlastinglie rewarded from v. 15. unto the end This is the summe of the third vision the which it behooveth us to have before our eyes that the coherence sense of the Prophesy concerning the two witnesses may the better be understood Now I have shewed before that the third Act concerning the reformation of the Church is propounded two manner of wayes First generally where Iohn is commanded with a measuring reed to mete the temple of God the altar and the worshippers therein yet not to measure the inward court but to cast it forth because both it and the holy city also was given unto the Gentiles to be troaden under foot 42 moneths In which we observed that the measuring of the temple doth shadow out the repairing of the Church oppressed by Antichrist to be effected chiefly in the last times by the reed of Gods word The which reformation the inward court or clergie should not admit as refusing to bee measured And therfore should be cast out that is declared not to appertaine unto the Church because Antichrist hath troden down the same with more then heathenish idolatrie and tyrannie Touching the time of the XLII moneths I have shewed diverse opinions of learned men about it among which two may be received as most probable by supposing each moneth to containe thirtie dayes which make as in v. 3. 1260 not astronomical but prophetical daies by reckoning a day for a yeere as in Ezech. 4.6 And in this sense the yeeres of Antichrists treading down the Church are 1260. But where to begin or where to end them God knoweth perhaps the time cannot be calculated defined by any man Therfore most learned interpreters dare say nothing of certainty about this for howsoever the time of this treading down be defined by the counsel of God yet is not to be searched into by us a priori nor known for the present In this sense they hold that the number of yeeres are definite in Gods decree as revealed to Iohn but so far as concerneth us and our knowledge indefinite for it is not for us to know the moments which the father hath kept in his own power Notwithstanding if any thing were by us to be defined from histories then the time of this treading down began when the Romish Antichrist first manifested himself unto the world by stepping into the chaire of universal pestilence under the Emperour Phocas anno 606. And in this sense the treading down from that time unto this hath dured 1036 yeeres two hundred twenty four yeeres yet remaining unto the end But far bee it from us that we should dare pronounce any thing peremptorily of Gods secrets These things generally touching the measuring of the Church v. 1.2 Secondly the Churches reformation is more specially declared as by whom how with what successe and event it should be don Christ shal be the author thereof The two witnesses his administrators I saith he will give unto my two witnesses and they shall prophesie c. The two witnesses according to the common conceit are to be Enoch Elias who shall descend from heaven prophesie against Antichrist and be killed by him But the vanitie of this Iewish fable hath been shewed by us Concerning the conjectures of others we have also spoken At last we consented to that opinion as the most safe by which the two witnesses are partly definitely partly indefinitely understood First Indefinitely of such sound teachers raysed up by the Lord in these last times during the greatest
adversaries who perished by the ruin of the tenth part of the city But how some understand it of the bloody warres commotions which Antichrist to his own hurt hath raysed up against the Gospel For many millions of his followers have been consumed by this meanes to the exceeding losse of the great city But perhaps not lesse but rather more blood of the Saintes hath been shed by Antichristians in the civil warrs of France Spaine England the Low countries and other where Others therfore do rather understand it of the spiritual destruction of the adversaries by the preaching of the Gospel for by it many of the Papists beeing the more blinded hardened and enraged have eternallie perished Brightman interprets it of the Popish Clergy who by the rising of the Gospel being spoiled of the revenues yeerly profits of their Monasteries Colleges were bereaved of their delight former luxuriousnes put to such an exigent as either to labour or starve for hunger But I rather allow the former because of that which followeth And the remnant were afrighted The last effect is good The conversion of many to the faith of the Gospel noting the conversion of the â—est of men from Popery unto the faith of Christ For the ruin of the tenth part of the great Antichristian eity shall be the building of Christs little city Many therfore in the forsaid provinces observing the wonderful work of God in preserving propagating the Gospel were afraid any loÌ„ger to resist the truth but gave glory to God by forsaking the lies idols of the Papacy Now touching these things we may behold them as in a table by which we have a plain description the very events partly in the histories of our times and partly by what we dayly see with our own eyes so that we need not have recourse unto ancient commeÌ„taries 14. The second woe is past This is a transition from the third Act unto the fourth Woe He notes the calamities by the effect for calamities cause woe unto the flesh In Chap. 8.23 an Angel flying through the midst of heaven proclaimed three woes to happen under the sounding of three trumpets The first woe under the fift trumpet were the calamities of the Godlie under the Western Antichrist even from the time of his rising until the Council of Constance The second woe of the sixt trumpet is yet to this day under both Antichrists viz. the Turke in the East and the Pope in the West The first did praefigure the calamities of the godly alone The second the calamities commoÌ„ both to the godly the wicked Now followes the third woe only belonging unto the wicked which shal come to passe under the last trumpet Is past Not in event seeing it was then to come but in vision description as if he should say hitherto I have described the second woe the third remaines to be described Commeth quickly For shall come This he opposeth to the security of the Antichristians as Chap. 1. v. 1.3 And if then they were not far off how much neerer are they now to us after so many ages the seventh Angel being at hand to summon men to judgment by the last trumpet The second part of the Chapter The scound of the seventh Trumpet at the last judgement Containing the fourth Act of this Vision 15. And the seventh Angel sounded there were great voyces in heaven saying the kingdomes of this world are become the kingdomes of our Lord of his Christ he shall reigne for ever and ever 16. And the foure twenty Elders which sate before God on their seates fell upon their faces and worshipped God 17. Saying we give thee thankes O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the Prophets to the Saints and them that feare thy Name smal and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seene in his Temple the Arke of his Testament and there were lightnings and voyces and thundrings and an earthquake and great hayle THE COMMENTARIE ANd the seventh Angel sounded Of this Angel interpreters write diversely The fiction of Lyra I passe by Gagnaeus understands thereby the seventh order of good men or preachers Who is this seventh Angel who after Antichrists death and neer about the last day shal preach the Gospel the which he takes from the common fiction that Antichrist shall die fourty five dayes before the last judgment But Antichrist shal be destroyed by none save by the brightnesse of the comming of Christ Alcasar speakes little of him but applies the trumpet to the obstinacie of the Iewes and election of the Gentiles Which thing is unworthy of any refutation For the nations here are not said to be elected but angrie besides the very matter it selfe sheweth that these things appertaine unto the last times Brightman takes this Angel to have sounded anno 1558. when there were great voyces in heaven that is much joy in the reformed Church for the restauration of Christs kingdome in Germanie at what time Q Elisabeth also began to reign restore the sincere preaching of the Gospel in England c. But it is plain the words are to be applyed unto the last day when both the living and the dead good and bad shall come to judgement and therefore cannot be restrained to such a sence More truly therefore Fox Alphonsus Bullinger Tossanus Marlorate The seventh truÌ„pet foretels the last judgement with the rest of our interpreters a few onely excepted acknowledge that the seventh trumpet is the messenger of the last day in which the kingdomes of the adversaries being overthrown and abolished Christ will immediately restore his kingdome casting the wicked into eternall punishment and receiving the elect into endlesse glorie And this exposition of the trumpet plainly appeares to be right from Chap. 10. v. 7. where Christ the strong Angel expresly sweareth that the seventh Angel when he shal begin to sound the mysterie of God should be finished It is also evident from the text For in the last judgement and not before all kingdoms of the earth become Gods and Christs that God may be all in all Then shall be the time of Gods wrath and of the dead that they may be judged that the Martyrs Prophets and servants of Christ may receive an eternall reward of their labours and the wicked who destroyed the earth perish for ever and ever Therefore many of the Ancients as Andreas Bede Aretas A fained anticipation justly reproved Primasius others follow this opinion Ribera also acknowledgeth the same but faineth that these things are here brought in by way of Anticipation
which Alcasar justly reproveth For what probable cause can there be imagined of an anticipation or reason that Iohn by by should return again by a regression unto the warr of Antichrist This inconvenience they al run into who observe not the order and method of these Apocalypticall visions the which being neglected we must needs wander as in a wood So then here is described the fourth and last Act of the third Vision The fourth Act of the third Vision containing the third Woe that is Gods horrible judgments which shall be powred out in the last day universally upon all wicked men adversaries tyrants hereticks hypocrites Antichrist and his locusts the which indeed shall be an happie change of the Churches calamities Now touching the seventh Angel he is no other but that Archangel Who is the seventh Angel and what the seventh trumpet the publisher of Christs comming with a shout and great voice The seventh trumpet is that last trumpet of God with which Christ shal descend from heaven and call both living and dead unto judgement 1. Thes 4.16 and 1. Cor. 15.52 The members of this Act as we shewed in the analysis are three The first is the heavenly triumph because the kingdoms of the world are become Gods and Christs v. 15. The second is a triumphing song of the four and twenty elders rendring thanks and praises to Christ for the deliverance of the Church and intreating him to bridle the wrath of the adversaries by his judgement and render rewards unto the godly and due punishments unto the wicked ver 16.17 18. The third is the execution of judgement on both ver 19. The scope is to set forth the consolation of the godly at last for howsoever the Church on earth be in warr against Antichrist yet she shall at length triumph with Christ in heaven And there were great voyces in heaven These are not the voyces of mourners Great voyces of rejoycings but of them that rejoyce tow it of the blessed Angels and soules of the Saintes in heaven as appeareth by the subject of the matter But did not John threaten the third Woe Yea he did so but not to the heavenly inhabitants nor unto the servants of God but to the adversaries not in heaven but upon the earth Before the Woes therefore of the enemies called in other places of scripture gnashing of the teeth the worme that dies not unquencheable fire tribulation and anguish and here are named lightnings voyces thunders earthquakes and haile c. Iohn heard the joy of them that were in heaven celebrating with songs the equity and righteousnes of the judgement to come So then the third Woe shal fall not upon the godlie as the two former woes did on both Antichrists but upon the adversaries whom Christ will cast into the lake of fire and brimstone And thus the first apparition or companie of the 24 Elders shall with songs of triumph put an end unto this third Vision The kingdomes of this world are become Montanus in the kings edition hath it in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of this world is made or become but al other bookes have it in the plural according to our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense beeing all one Now it is as I said the triumph and joy of Angels and Saintes in heaven because the mysterie of God was finished according to the praediction in Chap. 10.7 that is because at last Christs kingdome was delivered out of all danger and the power of the adversaries troden under foot The sense is thus The adversaries had violently taken into their possession the kingdomes of the world thrusting out as much as lay in them Christ But now the kingdomes are returned unto Christ who henceforward all enemies beeing destroyed shall reigne alone Of our Lord and of Christ And here is declarative for of our Lord who is Christ So often the Apostle God and the Father for God who is the Father But doth not Christ even now also reigne Psa 2.6 Heb. 2.8 Phil. 2.9 Yea verily for he sits at the right hand of God God hath set his king upon his holy hill of Sion And put all things under his feet And unto him is given a name above every name But then at length he truely shall reigne that is declare that he reigneth when having thrown down the Pope Turke and all other tyrants and adversaries from their thrones he shall alone with the Father and holy Ghost rule the elect Angels and Men. The best interpreter of this place is Paul 1 Cor. 15. ver 24. Then commeth the end when CHRIST shall have delivered up the kingdome to God the Father shall have put downe all rule all authoritie power For he must reigne till he hath put all enemies under his feet and when all things shal be subdued unto him then shall the son also himself be subject unto him that put all things under him that God may be all in all But thou wilt say How Christ shal deliver up the kingdome to the Father yet reigne for ever how shal Christ reigne for ever and ever if as it is there said he shall deliver the kingdome to God and the Father I answer he shal deliver the kingdom to God not by resigning up the kingdome but by ceasing to reigne after that manner as hitherto he had done Now he reignes by the meanes of his word sacraments and ministers gathering to himself and sanctifying the Church here on earth Then he shall reigne by immediate illumination and glorification of the Saintes in heaven Now he ruleth in the midst of his enemies Psal 110.2 1 Cor. 15.25 Then he shall reigne alone without enemies Now Antichrist Christs corrival with all deceiveablenes of unrighteousnesse and by the power of Satan doth subject the kingdoms of the world unto himself Then he shal be thrown down and abolished by the brightnes of Christs comming Now God and Christ have a divided empire so to speake with Satan the Pope and other tyrants who chalenge much unto themselves But then all enemies shall be abolished God and Christ shall have a full and entire kingdome over all because they shal be all in all things Christ the Son therfore shal reigne with the Father and holy Ghost for ever and ever and not for a thousand yeeres onely as the Chiliasts dreame of which afterward 16. Then those four and twenty Elders The company of the four and twentie Elders doe also with the other heavenly inhabitants give thankes to God for the vindication and deliverance of the Church and kingdome of Christ beseeching him to execute his last judgement Touching the Elders we have heard Chap. 4.4 One of them Chap. 7.23 concluded the second Vision and expounded to John the glory of the blessed Martyrs Here all of them shut up this third Vision with a song of triumph not much unlike unto that in Chap. 4.
destroy the womans seed Who are the heads of the Dragon for whose cause almost as soon as he was borne hee wickedlie caused all the infants of Bethlehem to be murthered Next was Herod Antipas his son the murtherer of John The third Herod Agrippa who killed James and persecuted Peter After these the Romane tyrants persecuting Christians are to be numbred among the seven heads as Nero Domitian Trajan Hadrian Antoninus Verus Commodus Severus Decius Diocletian and other most cruell Serpents who wholy imbrued themselves in the blood of the saintes most miserable afflicted the Church until Constantines time Of the Dragons hornes Pilate the Romane Governour was chiefe Who are the Dragons hornes who with the Scribes and Pharisees crucified the Lord of life also his successours as Felix Lysias Festus with all such as afterwards were assistants unto the Romane heads in persecuting the saintes Thus of necessitie these things must bee interpreted onlesse we would grope in darkenesse for they altogether belong to demonstrate the calamities of the primitive Church 4. And his taile drew the third part of the stars Hitherto we have spoken of the Dragons form now followes what he did viz. his twofould crueltie is here noted the first against the Stars the second against the woman He drew the third part of the stars c. This Andreas but little to the purpose interprets of Lucifer drawing with him verie many Angels into destruction It is a Metaphoricall allusion unto that in Dan. 8.10 touching Epiphanes The stars cast down to the earth who in the type of Antichrist cast down the stars to the ground and stamped upon them The Stars in Chap. 1.10 signifie the teachers of Churches Their casting down from heaven to the earth signifies their falling away from the faith and heavenlie function unto humane traditions and the cares of this life as before we heard on Chap. 6.13 8.10 9.1 This the Dragon did by his taile The fail of the Dragon signifying as some thinke his fraudulent subtiltie for as dogs with their tailes faune upon their masters so Satan drew by flaterie and lying promises many teachers from seeking after heavenlie things and dasht them against the rocks of wordly honour Now this indeed he hath don and yet dayly doth to the destruction of many not withstanding this is not al for the Dragon begane his battel by open violence I therefore rather interpret the Dragons taile in which his chiefest strength consists of the crueltie and long continued persecutions by which many professours of the name of Christ who ought like stars to shine before others partlie through torments and partlie through feare have fallen from the faith and worshipped devils This happened under the cruel stormes of former persecutions as histories testifie principally under Domitian Diocletian Decius For Diocletian to alledge the words of Eusebius concerning his time onely by a tyrannicall edict commanded the meeting houses of Christians to be laid even with the ground then to burne the holy Scriptures Lib. 8. hist c. 3. that the leaders of Christians should be apprehended fettered and by torments constrained to sacrifice unto Idols Then many indeed beeing constant suffered Martyrdom but an infinite number of others saith he beeing overcom by fear soon after the first brunt gave over wholy the combat But what way soever we take it it is an anticipation that is the thinges are before related which the Dragon did afterward Primasius saith that the taile are the false prophets through whom the enemie fulfils his wickednes As in Isay 9.15 The prophet that teacheth lies is the taile namelie because of their smooth and flattering sermons Now the Dragon did both And therefore we may take both the senses making the summe to be thus The Devil both by the lies of deceivers as also by the cruelty of tyrants drew many away from the faith c. Of which seducement mention is made in vers 9. So then he casts from heaven to the earth because he seduceth from the faith unto perfidiousnes by the love of the earth some by lies others by torments Not withstanding when I compare the Visions I see that here the spirit pointes at the third fourth fift trumpet of the foregoing Vision to give us to understand that the great Star called wormwood Cha. 8.10 with the third part of the stars Ibid. v. 12. and that great Star fallen from heaven Chap. 9.1 were drawen and cast to the earth by the fall of this Dragon that is fell away from the sinceritie of the faith and Christian pietie to worldlie mindednes and Antichristianisme And the Dragon stood Another enterprise of the Dragon against the woman he stands before her to devoure her child like as an hungrie wolfe stands before the fowld 1. Pet. 5.8 to destroy the sheep that come forth Satans ravenous appetite is insatiable the which he desires to fill with our blood therfore Peter describes him under the type of a hungrie and roaring Lyon But this is generall Let us therfore applie it more nerely to the purpose First the dragon endeavoured what he could to devoure Christ in his owne person that is when Herod the first head of the Dragon beeing troubled at the hearing of Christ birth most wickedlie murthered all the children of two yeers that so he might not misse to devour the womans child Also when Pilate the first horn of the Dragon condemned and crucified the son of God Afterward he mightelie laboured to destroy him in his members when Herod Antipas beheaded the Baptist Herod Agrippa tooke away the life of James Againe when the other heades as Nero Domitian and the following tyrants by cruel edicts punishments rackings and persecutions throughout the whole empire indeavoured by all meanes to swallow up what ever the Church brought forth that so they might destroy all Christians and utterly blot out the faith of Christ Neither is Brightmans note to be disapproved viz. that the Dragon by tyrants did diligentlie watch that there might not be born any defender of the Christian religion And if any Emperour or Governour seemed but to favour Christians he was soon devoured by the Serpent The enterprise we have heard now let see the event The Second part of the Chapter The historie and event of both signes 5. And shee brought foorth a man childe who was to rule all the nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernes where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes 7. And there was warre in heaven Michael and his Angels fought against the dragon and the dragon fought and his Angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devill and Satan which deceiveth the whole world
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
from the Dragons fury would also adde something touching the womans preservation from the same Hee by beeing caught into heaven The woman by flight into the wildernesse howbeit not together at one time for betwixt these things there happened a cruel battel in heaven betwixt Michael and the Dragon as also the Dragons new enterprise against the woman on earth upon this John returns unto the flight and persecution of the woman Therfore we will reserve the interpretation of this verse till we come to v. 14. Now onely let us take notice of the summe and drift FIRST the flight of the woman into the wildernes signifies the invisibility of the Apostolical Church after she had fought many battels with tyrants hereticks and hypocrites For as the Moon comming so low as the shadow of the earth gives noe light neither for the present is more seen then if it were not in the skie so the Church that chast mother through the shadow of worldly ambition The Church vanished as the moon covetousnes luxurie power of prelates and carnal priests lost her light by little and little and at length vanished away insomuch as she never appeared any where in the world in her primitive beauty The Papists affirme that their Church never fled or vanished away contend that she allwayes shined in her full light by which they deny that their Church is this chast mother Histories indeed shew that Rome of old was a chast mother but ceased so to be by changing the government of Christ instituted by his Apostles into the Ecclesiastical and secular kingdom of the Pope the which when and how it came to passe hath already been shewed several times shall further be spoken of afterward Secondly in that there is a place prepared for her in the wildernesse where she is nourished it signifies that however the puritie of the Church shall then fade away and the outward face thereof appear wholy discrepant from the primitive state yet God will reserve and feed some remnants Of the rest in verse 14. 7. And there was warre in heaven Which happened not after the womans flight into the wildernesse but after the manchild was caught up into heaven For the Dragon beeing disappointed of one prey he thirsted after the other that is seeing he could not destroy the child he attempts to devoure the mother But Michael is present in her behalfe provoking the Dragon to combat and thrusting him beeing overcom with his followers out of heaven whence arose a shout among the heavenly spirits What is meant by this battel and when it was is not easie to be expounded What the war was between Michael and the Dragon Riberas fiction There are some who refer it to the first fall of the devill when Lucifer with his Angels was cast down out of heaven This Ribera rightly rejects yet puts in the place thereof a strange fiction of his own viz. of a battel that shal be betwixt Antichrist and the Saintes about the last four yeers before the end of the world But without all doubt this battel is already fought and the Dragon cast into the earth because the woman long agone is fled into the wildernesse Others take it as an allusion to the battel of Michael with satan about the bodie of Moses mentioned in Jude vers 9. But the cause of the war there is other then here Brightman thinkes that Constantines victory over Maxentius Maximinus and Licinius heads of the Dragon is here set forth But the effects of the victorie celebrated with songs by them in heaven vers 10.11 Seem to be more glorious then can possiblie be restrained to Constantines temporall victorie As therefore in the signe of the woman her deliverie and the child there was a double sense One Historicall fulfilled in the person of Marie and Christ The other Allegoricall in the Church and members of Christ so we may rightlie interpret this combat in a twofold sense first spiritually of the conflict of Christ and Satan the which went before in order of time Secondly Historicallie of Constantines and the enemies battles which happened afterward For as Christ caught up into the throne of God thrust Satan out of his kingdome and brought eternal peace and saftie unto the Saintes by his intercession So Constantine beeing advanced on the throne of the empire did manfullie suppresse all enemies of Christianitie and brought in a breathing time unto the Church after her former long continued afflictions This is the summe Now let us consider the battell of which 1. the place 2. the Captaines and armies 3. the event lastly the effect and benefit therof is explained The place of the war was heaven But heaven is a place of peace not of war of quietnesse not of dissention The war in heaven is visional not reall It is so indeed This is therefore to bee attributed onelie unto the Vision the which Iohn saw in the heaven above The Captaine and armie fighting on the one side were Michael and his Angels On the other side the Dragon with his Angels As the Dragon is Satan So Michael is Christ the Manchild caught up into heaven MICHAEI beeing interpreted is Who is like God Now who is like God save Christ his onely begotten son So Daniel also brings in Christ under the name of Michael Chap. 11. and 12. Propheticallie pointing at this battel At that time Michael the great prince shal stand up for the children of his people viz. having finished the worke of our redemption in the flesh But what manner of battel is it The first conflict consisted in Satans temptations The first conflict of this war the which Christ did offten most stronglie sustaine and suppresse The soorest conflict was his bloodie sweating in the garden that which hee suffered in the high priests hall and on the crosse at his death Then Michael indeed seemed to have bin overthrown but a while after the adversaries power was broken for by death Michael overcame and rising again he bruised the Dragons heades and beeing lift up unto the throne of his father he triumphed over all principallities and powers Col. 2 15 Then as a conquerour hee ascended with his bodie on which he had born and by his blood purged the sins of men into heaven and by the efficacie of his eternall intercession repressing the accusations of the adversarie hath made up our everlasting peace with God This mysterie of our salvation is shadowed out under the type of this battel as plainlie appeares from vers 10.11 The which typicall representation did verie much serve for the consolation of the Church seeing she should be shaken with most cruell stormes of persecutions for the space of three hundred yeers least the faithfull beeing unmindful both of this fight victorie might faint under the long continuance of the crosse But how are the Angels joyned with Michael in the fight Why the Angels are joyned with Christ and who they are
her power and principallity This admiration encreasing by little and little and turned into superstition by giving unto the Pope right of Vniversall jurisdiction with divine honour they made him to be the Antichrist And so much is signified by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wondred after the Beast that is men being bewitched with the admiration of his power they worshipped him as god and subjected themselves by willing reverence under his feet adoring all his decrees and commandements as divine oracles for thus the Scripture usually speaks of divine worship Walke after the Lord your God Deut. 13.4 1 Sam. 7.2 for Worship God All the house of Israel rested after the Lord for persevered in his true worship So also of the false They committed fornication after strange gods for they worshipped idols Walk not after strange gods for Iudg. 1.17 Ier. 8.6.9 serve not the idols of the heathens with many the like places in Ieremie so that not a civill or forced but a religious and willing subjection is here signified Whence first we see that neither the old Romane Empire nor the Mahumetane kingdom is properly this Beast for they required and forced men to a civill obedience onely And hence Alcasars Glosse is frivolous and fabulous that persecution being renewed the nations of their own accord subjected themselves unto the Beast for no nation but by force of armes subjected its selfe unto the Romanes Secondly it appears that the throne which the Dragon gave to the Beast is not onely a secular Kingdome but also a sacred Monarchie and grounded on religion Thirdly it is cleare that this Beast is no other then the person whom the Apostle speaks of 2 Thess 2.4 Who opposeth and exalteth himselfe above all that is called God or that is worshipped that is the Romane Antichrist after whom the world hath wondred these thousand years ascribing unto him these verses of triumph By oracles of thine own voyce the world thou govern'st all And worthily a god on earth men think and do thee call And lately dedicated to PAVLO V. VICE DEO To Paul the fift being in Gods stead which letters in Latine doe expresly containe the number of the Beast 666. THE INVINCIBLE MONARCH OF THE CHRISTIAN COMMON-WEALTH AND MOST ZEALOUS PRESERVER OF THE PAPAL OMNIPOTENCIE And againe Thou art all in all and above all and to thee is given all power in heaven and in earth who saith My peace I give unto you my peace I leave with you And lastly who usurps all things unto himselfe which belong to God and to Christ he takes away the sins of the world rules from sea to sea is the Lion of the tribe of Judah the root of David the Saviour and light of the world c. Thus much touching the admiration But now who are these admirers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole earth in which we may observe two things first that this admiration is Catholike and universall Secondly that these CATHOLIKE ADMIRERS are said to be the earth that is all both great and smal bond and free given to earthly worship pomp wealth dignity and pleasure as it follows in ver 16. And therefore we must take heed not to be taken up with admiration of these admirers or follow them but rather mourn in regard of their stupidity and destruction 4 And they worshipped the Dragon this declares the former for whereas before he said they wondred after the Beast he now shews it to be the worshipping of the Dragon and attributing titles of divine majestie and power unto the Beast Religious admiration as the Scripture witnesseth is onely proper to God and Christ Deut 6.13 Mar. 4.10 Psal 97.7 Phil. 2.10 Psal 72.9 Thou shalt worship the Lord thy God and him onely shalt thou serve All the Angels of God adore him In the name of Jesus every knee shall bow before him the inhabitants of the desart shall fall down But these admirers adore the Dragon and the Beast and therefore attribute divine worship unto them And that we may not imagine it to be a civill worship the words and exclamations of these wondrers are added Who is like to the beast Who is able to make warre with him as making the Beast equall with God For by the first they extoll his majesty and by the latter the divine power of the Beast In imitation of the Scripture saying To whom will ye liken God What likenesse will ye make to him Who is like to me saith God As therefore the Saints and worshippers of God cry out Isa 40.18 Psal 113.7 Who is like the Lord our God O Lord who is like thee so the admirers of the Beast cry out Who is as the Beast Who is like him And as the Saints cry out to God Lord who shall resist thee Who shall withstand thy will so these idolaters cry out Who can fight with him So that by these expressions they liken the Beast to God and Christ yea if thou well observe it they make him greater for these exclamations are absolute negatives Who is like thee Who is able to fight with him as if they should say no man no not God nor Christ whereby they openly professe the Beast to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversary to God Christ lifting himself above al that is called God This is one of the clearest argumēts proving the Beast to be Antichrist But how are they said to worship the Dragon Not by profession but in works For they religiously worship Saints and Angels in heaven who are not God They worship images of wood stone and brasse but all religious worship attributed to the creature is an honouring not of God but of the devill whatsoever the intention and profession of the worshippers be according to that of the Apostle That which the Gentiles sacrifice 1. Cor. 10.20 they sacrifice to devils and not to God And yet we know that the Gentiles as the Indians and Brasilians to this day did intentionally sacrito God As therefore they that worship Christ worship God so they that worship Antichrist worship the devil of whom he received his seat and power 5. And to him was givē a mouth speaking great things Thus much of the figure power worship of the Beast Now follows the declaration usurpatiō of that power received from the Dragon The which will be the lesse obscure because in part we have heard formerly the like in chap. 11. The declaration of the power is in this verse The usurpation in the two following This great powr is two fold 1. to blaspheme 2. Thes 2.9 2. to do Now this is said to be givē to the Beast But by whō by the Dragon the devil v. 2. for the cōming of Antichrist is after the efficacy of satan His mouth in figure is like a Lyons v. 2. but speaks like a man who is a blasphemer for metonymically the mouth is put for boldnes in evil speaking as a hard mouth is
an ill speaking mouth Great things blasphemies is put for great blasphemies which are rehearsed v. 6. Here observe that the little horn also Dan. 7. v. 8.20 hath a mouth speaking great things whence it is conjectured that by it Antichrist is shadowed out specially seeing the three following things are also attributed to him as blasphemies against the highest warre with the saints and the time of his rage to be XLII moneths vers 25. Historically indeed that horne seemes to be Antiochus the scourge of the Iewes but Mystically it figured Antichrist For as Antiochus afflicted the Iewish Church so doth Antichrist the Christian Thus we see that the old this new prophesie excellentlie agree both in phrases deeds and illustrate one the other And power was given him to do The first part of his power we have heard now follows the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of doing The OLD VERSION TO DO OR MAKE some copies adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre which seems to be taken from v. 7. The sense is all one yet it is better to take it absolutely of making but is not making here put for sacrificing I wonder our Sophisters have not observed this that so they might make the beast a sacrificer or masse-priest But TO DO here is put for to rage and destroy according to his pleasure This is given him by the Dragon God permitting the same yet holding the bridle in the midst of the beasts rage And that we might not imagine the beasts fury to be absolute a term is prefixed unto him for the comfort of the godly Fourty two moneths his rage shall continue long but not alwaies What is meant by these moneths I have shewed on Chap 11. ver 2. The Gentiles shall tread down the holy city XLII moneths The time is the same because the History both there and here is all one so that the treading down of the city by the Gentiles is this very rage of the Beast here being to endure XLII moneths and it will clearly appeare by the sixt Vision treating of the destruction of the Whore and Beast that these moneths took their beginning at the Beasts ascention out of the bottomlesse pit and are now for the most part expired 6 And he opened his mouth in blasphemie The usurpation of his power followeth both by his mouth in this verse as also in action in the following He opened his mouth in blasphemie that is he began to blaspheme in a horrible manner These are the great things which were given to the Beast to vomit out with open mouth that is publikely and in the very height of pride and malapertnesse Now what are these but those great priviledges the Romish Beast boasteth of as that he is in Gods stead yea a god and Christs Vicar on earth Peters successour having alone the Keyes of Heaven that he is the invincible Monarch of the Christian world the Prince of Bishops the head and spouse of the Church the King of Kings the Lord of heaven earth and hell the alone interpreter of the holy Scriptures chiefe Judge of all religion having all laws and mysteries lockt up in his breast the chiefe decider of the Catholike faith judgeing all men but to be judged of none to whom none may say though he lead thousands of soules with him into hell My Lord the Pope why dost thou so to whom is given all power in heaven and in earth who opens and no man shuts shuts no man opens who loosing no man bindes and binding no man looseth forgiving iniquities taking away the sins of the world with many other blasphemies which proceed out of his lascivious mouth But distinctly or in particular the bent of his blasphemies are against God his name his tabernacle and them that dwell in heaven Now to shew again how he blasphemeth God and his name It is by doing that which the Apostle foretold of Antichrist and which we see the Pope of Rome to do even at this day viz. he opposeth and exalteth himselfe against all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God for he arrogates to himself the name and honour of God suffereth his Clawbacks to cry out Who is like unto the Beast Who is able to make war with him he challengeth to himselfe all the rights and works of God that he can create God make some thing of nothing make the word of God that he cannot erre that his decrees are of like certainty and authority with the divine Scriptures that it is of necessity to salvation to be subject unto him that it belongs to him to give the kingdoms of the world to set up depose Kings as he lifteth c. All which things if the Pope doth what is left for God Is not this blasphemie against God his name The tabernacle of God is the Church in which God dwelleth this he also blasphemeth for he falsly affirmes himself to be the Head Bridegrom and Lord therof tyrannically oppresseth and infects her by the poison of wicked doctrine seduceth and as much as in him lies thrusteth her into eternall destruction by his lying signes and horrible idolatry Andreas understands this Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the flesh of Christ in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt with us Ioh. 1.14 This tabernacle of God he also blasphemeth divers waies for what blasphemie is more horrid against the Son of God then that the Pope should boast daily by his Locusts to create Christ of a piece of bread in the Masse to sacrifice and to destroy him What blasphemie more odious against the office of Christ then that the Pope boasting himselfe to be the greatest high Priest proudly should exalt himselfe as above Christ the great high Priest he denies that the alone sacrifice of Christ is sufficient for the expiation of the sins of the Church unlesse it be again and againe iterated by his Masse-priests he denieth that the merits of Christ alone suffice to take away sins the punishment thereof unlesse through his indulgences he adde a supply from the treasure of the Church which is the merits of the Saints Other things I passe by And them which dwel in heaven I see not why we may not understand these heavenly inhabitants properly of the Angels blessed souls triumphing with the Lamb in heaven for against these the Pope also poures forth his blasphemies more waies then one for will they nill they for his own gain sake he obtrudes false honour upon them makes them gods and builds temples altars and images unto them and by this worship exerciseth a most filthy trade and the most of them he forceth to succeed in the places of Heathenish idols and doth weary them as if they were houshold and tutelar gods with diverse troublesome and sordid services setting one over Hogs another Horses another Asses one over
bruise the Serpents head 3. in beliefe of the fathers which was the substance of things hoped for 4. in the sacrifices of the fathers which sacramentally were the Lamb himself 5. and lastly in his members as suffering in their sufferings Thus Christ was slaine in Abel because saith Lyra the slaying of innocent Abel was a figure of the Lambs slaughter 9. If any one hath an eare Here the Vision of the first Beast is shut up with an acclamatory conclusion many times before used in the Epistles by which the holy Ghost doth again raise us up to attention that by the due contemplation of the Beast we might know who is the Antichrist lest unawares we might be circumvented by his subtiltie Here is signified that his impostures shall be so subtile as not easily to be discerned but as a Wolfe lies hid under a sheeps skin so Antichrist under Christs title shall deceive the world comming in a mysterie with all deceiveablenesse of unrighteousnesse 2 Thes 2.10 10. He that leadeth into captivitie By this condemning commination he doth not terrifie but raise up the godly lest they should faint being offended with the cruelty and successe of the Beast It is true he shall lead into captivity and destroy the miserable soules of them that worship him yea he shall also take away the estates of the Saints and kill their bodies with the sword But he shall suffer the like things for he shall be led into captivity and slaine with the sword because he shall be cast into the lake of fire Rev. 19.20 Here is the patience and the faith of the Saints He shews the antidotes by which these great evils may be borne and overcome Here saith he is need of patience which faints not under afflictions And faith of the Saints the which overcomes the world As also it is a promise of Gods presence The Beast indeed shall endeavour to break the patience of the Saints and extinguish their faith but God will turne it to their good so as in suffering they shall not be conquered but their faith tried being much more pretious then gold The second part of the Chapter Touching the Beast rising out of the earth 11 And I beheld another Beast comming up out of the earth and he had two hornes like a lamb and he spake as a dragon 12 And he exerciseth all the power of the first Beast before him and causeth the earth and them which dwell therein to worship the first Beast whose deadly wound was healed 13 And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 14 And deceiveth them that dwell on the earth by the meanes of those miracles which he had power to do in the sight of the Beast saying to them that dwell on the earth that they should make an image to the Beast which had the wound by a sword and did live 15 And he had power to give life unto the image of the Beast that the image of the beast should both speake and cause that as many as would not worship the image of the beast should be killed 16 And he causeth all both small and great rich and poor free and bond to receive a marke in their right hand or in their foreheads 17 And that no man might buy or sell save he that had the marke or the name of the beast or the number of his name 18 Here is wisdom Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six THE COMMENTARY ANd I saw another Beast Touching this Beast Interpreters are as diversly minded as of the former To repeat all their opinions is needlesse They who understand the former Beast to be the old Romane Empire take this other to be meant of Antichrist But such who interpret the former of Antichrist take this later to be his armour-bearer or gardian Now both these in my opinion are not unfitly applied provided the Armourbearer be not childishly understood of one carrying the shield but by a synecdoche of the whole and primarie order of the Antichristian officers together with their head for here Antichrist is represented not as Lord but as one acting or putting in execution his full power as the workes of this Beast do plainly shew Gregory applies it to Antichrists preachers Lib 33. Moral cap. 26. Vestigat pag. 693. Lib. 3. de P. R. c. 15. who glorie in their earthly power But saith Alcasar whose new found opinion deserves not to be rehearsed They who understand the Sea-beast of Antichrist are repugnant to themselves if they also apply this beast of the earth unto him But good sir if so then thy companion Bellarmine is no lesse contradictory to himself who thus writeth The same Antichrist is expressed by two Beasts by one in regard of his kingly power and tyranny by which he violently forceth the sonnes of men by the other in regard of his magicall art by which he subtilly seduceth thē But herein there is no repugnancy or inconveniency for it is not unusual in this Revelation It is not inconvenient that Antichrist be figured out by a double Beast that one and the same person have divers formes in different respects be represented under sundry types For so Christ in the first vision walked amongst the Candlesticks as a man or the son of man In the second vision he sate on the throne as God The Lamb stood before the throne as a sacrifice Again as a conquerour he is called a Lion An Altar as the receiver of the blessed soules The Angel of the East as the sealer of the Elect In the third Vision an Angel making perfume as the Priest of the Church So also Antichrist in the said third Vision is the Starre fallen from heaven as he is an Apostate The angel of the bottomlesse pit Abaddon Apollyon as he is king of the Locusts The Beast ascending out of the bottomlesse pit as the persecutor of the witnesses Again in this fourth Vision he is the Sea-beast as a tyrant and persecutor of the Saints so also he is the earthly Beast as an hypocrite and seducer of the inhabitants of the world Againe in the fift Vision he is in the same respect a Beast and false prophet as king and deceiver Lastly in the sixt Vision he is the Beast and Woman riding on the Beast as a king and Church that beareth sway The whole Revelation I say represents Antichrist under divers formes not simply as one person but as divers having a twofold life and original out of the sea and earth a double body a twofold shape and person viz. as being a secular and ecclesiasticall person a tyrant and a false prophet an Emperour and high Priest And indeed after this manner the Pope hath shewed himselfe more then once One while as Caesar in his warlike armour another while as
himselfe 144000. sealed ones who shall truely invocate the name of God like as of old in the corruptest time of Israel he reserved 7000. worshippers who bowed not their knees to Baal Secondly howsoever Antichrist hath a long time suppressed the Church and doctrine of the Gospell yet Christ will at length purge the same by his Angels or ministers the which he hath truely done in our age Thirdly howsoever these thousand yeeres and more Antichrist hath oppressed by horrible punishments and condemned such as haereticks who would not adore his image yet they were most blessed Martyrs and enjoyed rest and the reward of their labours in heaven Lastly howsoever Antichrist no way lessens his furie but goes on to persecute still in an hostile manner the Gospell and ministers thereof yet we ought not to be terrified by him but on the contrary manfully oppose him by the preaching of the Gospell because in the last harvest and vintage he shall be abolished by the glorious comming of Christ and eternally punished in the lake of Gods wrath The parts of the Chapter are three I. TOuching the Lamb standing on Mount Sion in the five first verses II. Of three Angels preaching against Babylon and the worshippers of the Beast unto v. 14. III. Concerning the harvest and vintage of the earth unto the end The first part concernes the Lamb standing on Mount Sion with 144000. sealed ones verse 1. II. A mutuall song of the dwellers in heaven is heard vers 2.3 III. Seven worthie titles of the sealed ones are declared 1. their teachablenesse that they alone could learne this heavenly song vers 3. 2. Chastity they are virgines and are not defiled with women 3. Society with the Lambe whose inseparable companions they are ibid. 4. Liberty they are redeemed from among men ibid. 5. Their prerogatives they are the first fruits and holy to God and the Lamb ibid. 6. Integrity they are without guile vers 5. 7. Innocency they are without fault before the throne ibid. In the second part the three preaching Angels are described the first Angell is described 1. by his gesture and place he flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven vers 6. 2. His habit he holds the everlasting Gospell ibid. 3. His office he preacheth the Gospel to all the inhabitants of the earth ibid. 4. The thing it selfe that was published viz. A threefold exhortation 1. that they feare God 2. that they give glory to him 3. adore the Creator of heaven and earth inserting a perswasive reason from an inforting cause for the houre of judgement was at hand verl 7. The second Angel publisheth the ruine of Babylon vers 8. with a reason taken from the meriting cause because she had mingled the wine of her fornication unto the Gentiles ibid. The preaching of the third Angell is comminatory and here is shewed 1. Whom he threatneth viz. the worshippers of the Beast and his image c. v. 9. 2. What he threatneth two things 1. they shall drinke of the wine of Gods wrath vers 10.2 be tormented with fire and brimstone ibid. This he amplifies 1. from the eternity of the punishment v. 11. 2. that it is continuall without any intermission ibid. 3. By an hortatory conclusion he stirs up the Saints to constancy v. 12. Here is patience And he comforts them from the rest and felicity of the Saints opposed unto the eternall torments of the wicked ver 13. In the third part is represented 1. Christ the Iudge on a white cloud with a reaping sickle ver 14. 2. He is required to gather in the Harvest by a reason from the conveniency because the Harvest was ripes vers 15. 3. The execution which is the reaping of the earth v. 16. 4. The said Iudge with a sharpe sickle to cut the vine ver 17. He is bid to vintage the earth by reason as before of the ripenesse ver 18.6 The gathering the vintage of the earth and treading downe the winepresse of Gods wrath with the effects viz. exceeding much blood floweth thence vers 19.20 The first Part of the Chapter Touching the Lambe standing on Mount Sion vvith 144000 sealed ones as also a sist apparition of unknovvn Harpers CHAP. XIV 1. ANd I looked and loe a Lamb stood on the mount Sion and with him an hundred fourty and foure thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps 3 And they sung as it were a new song before the throne and before the foure Beasts and the Elders and no man could learne the song but the hundred and fourty foure thousand which were redeemed from the earth 4 These are they to hich were not defiled with women for they are virgins These are they which follow the Lamb whethersoever he goeth These were redeemed from among men being the first fruits unto God and to the Lamb. 5 And in their mouth was found no guile for they are without fault before the throne of God THE COMMENTARY ANd I looked and loe a Lamb The former part of the third Act was touching Antichrists rage against the Church here followes the latter of the Churches preservation and reformation of doctrine under the same viz. The preservation is typed out in the first part of the Chapter The reformation in the second The Author of this preservation is the Lambe The Lamb is Christ that is Christ as appeareth both by what we have already heard and by the things following See Chap. 5.6 and 6.1.16 7.9.17 19.17 c. Christ is said to be a Lamb by a sacramentall Metonymia because he was praefigured by the Paschall Lambe and sacrifices of Beasts And by a Metaphor because of his innocencie hence the Baptist Behold saith he the Lamb of God who takes away the sinnes of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lamb without an article for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Greekes often omit articles speaking of a known thing Stood on Mount Sion that is Why he standeth on a mount in the Church which standeth firmly as Mount Sion against all the devices of the Dragon and the Beast Wherefore sits he not but standeth Same say because he was slaine and rose againe Others because he is the judge and avenger of the Church But he comes forth afterward as the Iudge sitting on the cloud vers 14. Here therefore he stands as a watchman on the tower watching for the Churches safety as Isay 21.8 And he cryed A Lyon My Lord I stand continually upon the watch tower in the day time Hab. 2.1 And I am set in my ward whole rights c. I will stand upon my watch Neither standeth he alone but with 144000 sealed in their for theads Now let us consider wherefore the Lambe appeareth here standing on the Mount with so many sealed ones
omission of the article is of no waight his argument also proves nothing because a great and difinite number is put for an indefinite as Beda hath rightly observed At last he affirmeth that they are 144000. virgines to be converted to Christ both of the Iewes and Gentiles under Antichrist But he is deceived I. Touching the time of Antichrist which is now and hath been these many yeares and is not as he supposeth yet to come namely in the last foure yeares of the world II. Also in the Epithite of Virgines the which as afterward I will shew is not corporally but spiritually to be understood Alcasar makes these sealed Alcasars opinion to be the faithful of the Primitive Church under the Romane Emperours But he erreth for these as conquerours stood with the Lamb even while Antichrist reigned First therefore we are to hold that these 144000. sealed are the same spoken of Chap. 7. because this part of the Chapter doth altogether answer to the seventh Chapter in which as we said is conteined an antithesis of the third Act of the second Vision Secondly that this multitude of sealed ones are no other then the remnant of the womans seed with whom after her flight into the wildernes the Dragon made war Cha. 12.17 as appeareth by the description there added and repeated in the 12. verse of this Chapter Thridly that they are no other then those Saints to whom it was given to make warre with the Beast Chap. 13.7 Lastly that they are the faithful whether teachers or hearers of the godly I say who from Antichrists rising until the reformation withstood the tyranny of Popes and retained the purity of the Gospel to wit al the martyrs and professours touching whom see the Bookes of Martyrs and the Catalogue of the witnesses of the truth They are said to be sealed in the name of his Father To wit of the Lambes The Kings Bible reads it in the name of the Lamb and of his Father What is this but to shew that they constantly professed the doctrine of the Father and faith of the Lamb against Antichrist by an allusion unto the Character of the Beast For as the Beast imprints a Character in the right hand or forehead of his worshippers Chap. 13.16 which is an obligation to Antichrist So the Lamb imprints a Character in the foreheads of his worshippers The name of the father and of the Lamb which is a profession of the true Christian religion and open deniall and separating from Antichrists idolatry and abominations And I heard a voice from heaven We have heard who the multitude of the sealed are Their titles should now be spoken of in the next place but the joyfull shout of the inhabitants in heaven is put in between because of the preservation of so many sealed ones from the idolatry and tyranny of Antichrist and then their excellent commendations are afterward rehearsed The connexion and sence seemes to be obscure unto interpreters But I doe expound this part of the third Vision by that part of the second Vision in Chap. 7. touching the 144000. that were sealed seeing all things excellently accord There John saw the 144000. sealed in their foreheads here the same multitude standing with the Lamb. There he heareth an innumerable multitude clothed in white robes singing to God and the Lamb before the throne Here he heareth a voice as it were of many waters a voyce I say of harpers finging a new song There enquiring who they were arayed in white robes it is answered These are they which came out of great tribulation c. Here not enquiring he heareth from the company of the heavenly inhabitants These are they who are not polluted with women c. The Scripture interprets it selfe All things being thus alike containe the same history Thus we see that the whole Scripture especially the Revelation interprets it selfe But I will more clearely touch every particular There are three parts of the comparison First there John saw 12000. servants of the living God sealed in their foreheads by an Angell The comparing of the sealed here with these in Chap. 7. out of every of the tribes of Israel making together 144000. Here he seeth the same multitude of the sealed ones standing with the Lambe on Mount Sion The name of the Lamb and the name of his Father being written on their foreheads Thus he expoundeth what was that Seale of the living God In both places the multitude of the sealed signifies the combate of faithfull Martyrs and Professours whom the Lamb had reserved with himselfe these thousand yeeres on Mount Sion that is in the Church groaning under Antichrist even from the time of the Womans flight into the wildernesse until the new measuring of the Temple that is from the rising of Antichrist unto the reformation of the Church and doctrine accomplished in the age of our predecessours The second member of the comparison here followeth There John saw a great and innumerable multitude before the throne clothed in white robes in the sight of the Lamb and of all the Angels the foure and twenty Elders and of the foure Beasts and singing with a great voice salvation to God and the Lamb c. The which multitude we shewed to be the triumphant Church succeeding the Apostolicall times who having finished their warfare did now rest in heaven continually praysing God and the Lamb Here he heareth a voice from heaven as of many waters This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9 for many waters as the Angell interprets it Chap. 17.15 are many peoples multitudes nations and tongues This voice by and by he calleth a new song In the beginning indeed he heard as it were a confused sound of a multitude but by little and little he more narrowly observed what and whose voice it was Even as the singing of Musicians afarre off seemes to be confused but by approaching nearer and nearer the gravity of their accord and sweetnesse of their harmony is more distinctly perceived Presently therefore he also heard as it were the sound of a great thunder which some apply to the terriblenesse thereof But this little agrees with the following Epithite and is repugnant to the scope of the harmony I therefore expound it of the vehemency of the voice viz. that now these singers did not lightly strike or passe thorow the eares of John but they thundred it out with all their might which undoubtedly denotes the vehement joy of the Saints in heaven At last he heard the voice of harpers He saith not as it were of harpers as before as it were of many waters as it were of thunder c. intimating that now he did plainely heare and perceive the harmonious accord of harpers playing on their harpes as being most delightfull artificious and sweet such as is the musick of most skilfull harpers In Chap. 5.8 The foure Beasts and foure and twenty
royall Priesthood to God and Christ c. 5. And in their mouth was found no guile The sixt title is their integrity they are without hypocrisie both in faith Their integrity word and manners This indeed is truely said of Christ alone Isay 53.9 But attributed to the sealed by participation with Christ their head August hom 11 in Apoc. and by imputed righteousnesse He saith not saith Austine there hath not been but there is no guile found c. for such as the Lord findes a man when he cals him hence such also he judgeth him to be c. For they are without fault before the throne of God These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings bible hath not Innocency yet the old Latine and the other Greeke copies have them The last commendation is their innocency and full perfection before God The cause both of this and the former commendation is shewed before viz. because they have washed their robes in the blood of the Lamb Therefore they all are without guile and spot The which if it be referred to the state of this life we must againe understand it that they are such by imputation and and inchoation And then the words before the throne of God signifie not the place but their esteem in Gods judgement as if he should say They are without fault not in themselves and before men but in the eyes judgement of God freely absolving the faithful from all pollution and accounting them as without fault because of the blood of the Lamb If unto the state of the life to come then before the throne not onely signifies the place but also the cause of the blessednes of the sealed ones in heaven for being without fault they shal enjoy the perpetual sight of God which shall be their persect blessednesse And this is that which he said Chap. 7.15 Therefore they are before the throne of God and serve them day and night The second Part of the Chapter Of the three Angels publishing the everlasting Cospell against Antichrist 6 And I saw another Angell flee in the midst of heaven having the everlasting Gospell to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7 Saying with a loud voice Feare God and give glory to him for the houre of his judgement is come and worship him that made heaven and earth and the sea and the fountaines of waters 8 And there followed another Angell saying Babylon is fallen is fallen that great citie because she made all nations drinke of the wine of the wrath of her fornication 9 And the third Angell followed them saying with a loud voice if any man worship the Beast and his image and receive his marke in his forehead or in his hand 10 The same shall drinke of the wine of the wrath of God which is powred out without mixture in the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. 11 And the smoake of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the marke of his name 12 Here is the patience of the Saints Here are they which keep the Commandements of God and the faith of Iesus 13 And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them THE COMMENTARY ANd I saw another Angel Here followes the second part touching the Angels preaching against Antichrists kingdome Who these are and to what times the prophesie appertaines is much questioned All agree in this that these Angels represent the Preachers of the Gospell in the times of Antichrist But Popish expositours referre the same to the last foure years of the world in which time they absurdly imagine that Antichrist shall beare the sway For how should all those things which are treated of touching the Beast and the Whore from the 13. Chap. unto the end almost of the whole Book be accomplished in so short a space Ribera supposeth they are three renowned Preachers of the Gospell in the time of Antichrist But Alcasar by his consequence is forced to reject this interpretation of the Papists And therefore he feineth that these are the three principall writers of holy Scripture Peter Paul and John The which foolish fiction is refuted by the very naming of it Our interpreters doe generally acknowledge that these things appertain to the times of the reformation of the Church but by what occasion this vision is here againe demonstrated seeing it was before foretold in Chap. 11. touching the measuring of the temple they expound not By our Method it is plaine seeing here we handle the Third Act of this vision that these things are to be compared with the Third Act of the foregoing vision In the second vision indeed there was nothing answering to this because there onely the preservation of the sealed or elect under Antichrist was manifested to Iohn the which is here also treated of in the first part of this Chapter But in the third vision we have the measuring of the temple and the prophesie of the two witnesses Chapter 11. representing unto us the reformation of the Church that should be in the last times unto which therefore we are to returne for the two that is a few prophesying witnesses there mentioned are here said to be three preaching Angels that is they are more then before And this very thing Anselmus as Ribera reports acknowledgeth taking the first Angell to be Elias the second another Prophet and companion of him rightly indeed according to the scope but he erres in the persons But as before we shewed that the measuring of the temple began about the time of the Councell of Constance or a little before so without doubt these three Angels began to preach from that time forward whose ministery no sooner shall be ended but the Beast shall be thrust into utter destruction I saw another Angell flying No Angell had gone before Therefore he was not one of the Harpers or of the multitude of sealed ones Which signifies that from this time another state of the Church was to be looked for An Angell that is a Preacher of the Gospell as before in Vision first the singular number by an enallage being put for the plurall for there should not be one onely but more although at the first but few should zealously set themselves upon the worke of reformation The first Angell is Wickleffe One therefore is named because one should excell and with an heroicall spirit begin the worke This Angell is John Wickleffe Professour of the Vniversity of Oxford a man noted throughout the whole world For when the whole West admired and followed
the Beast he Anno 1371. thundred out the everlasting Gospel in England both in his Sermons and Writings against Antichrist Wickliffes doctrines against Antichrist Balae Cent. 6. c. 6. viz. That in Christs Church there ought not to be any supreme Bishop That the Pope is not the Vicar of Christ but Antichrist that is his priviledges bulls dispensations and indulgences were idle fruitlesse and wicked that ecclesiasticall officers ought not to have civill authority That the Pope and his Clergie had violently taken the Keyes of the Kingdome of Heaven and that neither themselves entred into the same nor suffered others to enter he disproved transsubstantiation Masses offices canonicall houres and other vaine bablings he disallowed the Chrisme in Baptisme and taught that the faithfull were to be baptized simply with water according to Christ example he condemned auricular confession as also the Popish doctrine of poenitence satisfaction and worship of relicks teaching that the Saints ought not to be called upon because they also are servants he utterly rejected the Romish rites new shadowes and traditions he denyed that it was lawfull for any to adde any thing in matters of religion which was not comprehended in holy writ or to make the same more difficult which he complained that the Pope had done He thought that the glorious temples and all the pompe and worship of the Papacy together with the diverse degrees of the Clergie ought to be taken away condemning the orders of Monkes as superstitious impious and very hurtfull to true religion and therefore ought speedily to be forsaken he maintained that the Lords supper ought to be administred in both kindes He wrote as Aeneas Sylvius witnesseth more then two hundred volumes most of them against the Papacy and the wicked life traditions and abuses of Monkes c. To Wickleffe were joyned many excellent instruments in England Richard Killington Robert Langland and others Many in Italy also as Dante 's Marsilius Patavinus Franciscus Petrarcha began to take notice of the Romish Antichrist Wickleffe also left many disciples behind him who after his death which was Anno 1387. manfully opposed Popery A while after the the two witnesses in Bohemia John Husse and Jerome of Prague began more forcibly to oppose Antichrist and plant the everlasting Gospell in the Churches of Bohemia which yet flourish and grow to this day About the same time Nicolaus de Clemangis a man as Trithemius witnesseth excelling in divine and morrall discipline in many Books opposed the Papacy Trithe de scriptor eccles but chiefly in his book of the corrupt state of the Church of yeerly pensions not to be paid to the Pope of the Simony of Praelates c. Adde to these all the witnesses of the truth which are recorded in the Catalogue of witnesses Tom. 2. lib. 19. Now let us consider the actions of this Angell He flyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of heaven Like to the Angell who Chap 8.13 proclaimed woe to the world but this here is more prosperous for he publisheth not woes but the everlasting Gospell Middest of heaven that is say some through the middest of the Church Others openly so as he might be seen and heard of al like as such things are conspicuous which appear in the middle of heaven For however the foresaid preachers remained in their places and Churches yet their doctrine and writings were spread through the whole Church Brightmans conjecture I dislike not that by this flying betwixt both is signified the imperfection of the doctrine first published by these teachers for however they saw and reproved the grosser sort of errours in Popery yet in many things they clave unto the dregs of earthly rudiments so as they could not with full flight soare up into the highest heaven for as a man being on a sudden brought forth into the light who along while was in darkenesse lookes upon all things with dazeling eyes so they who many ages together were kept in the darkenesse of Popery could not behold the light of the Gospell but with dimme eyes Having the everlasting Gospell The message or thing published by this Angell he sets forth by an excellent title calling it the everlasting Gospell by which is declared the authority effect and constancie thereof Antichrist indeed will condemne this his preaching and writings as haereticall and full of poyson and labour by the authority of Councils to represse and refute them not by arguments but by fire and sword So did he to Wickleffe whom first he greevously vexed by the Masters of Schooles and afterward thrusting him out of England into Bohemia though he were againe recalled by the King he miserably persecuted him untill his dying day Neverthelesse he went on constantly in teaching and writing And after his death the Councill of Constance caused his body to be taken out of the grave and together with his Writings to be consumed with fire The like they did to the two witnesses John Husse and Ierome of Prague condemning oppressing burning them as haereticks with their books and doctrines Now howsoever the Beast affrighted the world with this tyranny and kept the same a while under his yoke neverthelesse he gained nothing by it For there remained some remnants in England and Churches in Bohemia who constantly maintained the doctrine of those Martyrs untill this day The everlasting Gospell could not be suppressed For it was the Gospell brought by the Son of God out of the bosome of the everlasting Father to wit glad tidings of the remission of sin righteousnes and life eternall freely to be given through the faith of Christ The Gospell I say not of yesterdayes rising as Antichrist calumniates but everlasting revealed indeed from the begnining to the Fathers and Prophets but at length fully manifested and consummated by the Son of God and henceforward shall remaine eternally Whatsoever therefore the Beast and his sophisters indeavour and bable to the contrary yet they shall never be able to overthrow and suppresse the same To preach unto the inhabiants of the earth The effects and lawfull calling of these teachers is here maintained The lawful calling of Evangelicall teachers Gal. 1.7 touching which if Antichrist shall plausibly moue any question as from whom they received this new Gospell what Church before them held this faith by what miracles they can prove their calling c The holy Ghost answereth They have the everlasting Gospell The which is one onely received from Christ and the Apostles and of old abundantly confirmed by miracles so that there is no use of new And they have it to evangelize the same that is to declare and preach it to the inhabitants of the earth They have therefore a lawfull calling to teach in the Church To them that dwell on the earth Thus the followers and worshippers of the Beast the adversaries of Christ are continually called First then the difficulty of their charge is intimated they must have to doe with the
inhabitants of the earth grosse and earthly men superstitious maintainers of Antichristian idolatry obstinate adversaries from whom they shall suffer grievous contradiction Secondly the successe of their doctrine is noted not to be very great They shall labour indeed to reforme the Papacy Caecis sabulam canent Aethiopes lavabunt to call the blinde unto the light but according to the proverb they shall sing to the deafe and wash Black-moores because Antichrist will resist them by all meanes possible and labour to keep his kingdome in peace And indeed it shall be so by the just judgement of God For because the world rather loveth lies then truth God shall send them strong delusion that they should beleeve a lie that they all might perish who have not received the love of the truth 2 Thes 2.11 The consideration hereof serves both to illustrate the goodnesse of God who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth that is the sworne vassals of Antichrist drowned in superstitions and idolatry As also to lessen the scandall that we be not offended at the small successe the Gospel then had at that time For what wonder was it that the inhabitants of the earth received not the same who were accustomed to heare and beleeve nothing but the dreames and lies of Antichrist And to every nation and tribe This partition is taken from Chap. 13.7 signifying that the fame of this Gospell should be spread as farre as the Papacy did extend For however those teachers should remaine in their places yet their doctrine by their writings was made knowne every where and found adversaries in all places Before I goe further let us here take notice of one thing touching the devils subtilty Cyrillus feineth a new gospell We finde by history that a little before God raised up this Angell in England the devill had begun to spread abroad his eternall gospell through one Cyrillus a carmelite Monke consisting of most foule errours and monstrous opinions pretending that it was the everlasting gospell of this Angell And indeed the Monkes under pretext of this prophesie did readily imbrace the same because he confirmed their monasticall rites rules superstitions and fables He taught that the Gospell of Christ was to remaine unto this time but thence forward his new Gospel was to take place in the Church This was a wicked depravation of this prophesie 1 Pet. 1.25 Rom. 10.8 Rev. 2.25 Gal. 1.8 and blasphemie against the expresse word of God The word of the Lord remaineth foe ever This is the word of faith which we preach Hold fast that which yee have till I come If an Angel from heaven preach any other Gospell let him be accursed To this ungodly fiction many learned of that age opposed themselves insomuch that Pope Innocent himselfe was forced by the Lateran Council to condemne this impudent assertion because it also touched the Popes kingdome Some say Joachim the Abbot was the broacher hereof but it is false See Centur. Ecclesiast 13. cap. 5. To discover therefore the imposture of the Devill the Lord began to bring to light in the same age the everlasting Gospell here prophesied of by Wickleffe in England and by other teachers in other places We may easily Iudge which of these two was that everlasting and true Gospell For the one abolished the Gospel of Christ and writings of the Apostles The other brought forth the same out of darknesse The former therefore was false the latter true Saying with a great voice The zeale of the Angell in publishing the Gospell is commended And indeed the foresaid teachers performed their office with unwearied labour and paines both in teaching preaching disputing for when they came into the world the world was in a deep lethargie of superstitions drunken buried in the wine of the wrath of Babylonish fornication So that they were forced to cry aloud so mightily to the end that they might be heard of the drowzy or rather deafe inhabitants of the earth This voice is to be understood not onely of their preaching but writings also by which they manifested the doctrine of the everlasting Gospell Feare God The argument of his preaching hath three parts yet the whole is doctrinall and hortatory The first part is the feare of God which is the beginning of wisdome Here rightly the teachers begin Sometimes by it the whole worship but here properly is signified that part of worship which consists in the true knowledge and reverence of God and it is opposed both to the carnall security of the whole world whence ariseth prophanenesse and the wicked contempt of God as also to the preposterous feare by which Antichrist hath along time kept the world under his yoake Both these I will briefly now expound The Papacy did abound with security and feare Security feare in the Papacy This carnall security was fostered by their bewitching confessions absolutions satisfactions Masses indulgences c. No wicked act how great soever but by money and such remedies might be expiated Hence Gods judgement neither was or to this day is feared in the Papacy as having present remedy for their sins in their confessions satisfactions and indulgences Hence springeth that bruitish security and liberty to sin So againe the feare of Antichrist hath and still doth vex the world because it is held a greater offence to neglect the edicts of the Pope then to violate the commandements of God So that they were easily frighted with the feare of excommunication poenall satisfactions purgatory c. insomuch as Emperours and Kings were forced to kisse the feet of Antichrist yea all both great and smal did tremblinglie submit to his beck Now this Angell recalling the world both from this prophane security as also from their preposterous feare bids them FEARE GOD not the Beast for it is not the Beast but God that can cast both soule and body into hell fire Math. 10.28 And give glory to him Secondly he requires faith and obedience unto the Gospell for then is the glory of Gods truth goodnes and power truely attributed unto him when his word is received by faith and performed in obedience In the former member the Angel prepared the world for the Gospell because without the feare of God that is so long as prophanesse and contempt of God doth reigne there the Gospell findes no place By this other member he instructs them thus prepared to give glory to God by receiving his word in faith and conforme their life according to his commandements And indeed this is all God requires of us So Moses And now O Israel what doth Jehovah thy God require of thee Deut. 1.12 save that thou feare Jehovah thy God and walke in all his waies and love him with all thy heart For the houre of his judgement is come A reason confirming what he had said is taken from threatning of judgement at hand the serious consideration whereof
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
doubt whither Austin ever saw that Platonick Chapter and doe beleeve it was foisted into the Enchiridion by some body else my reason is because Austin in other places doth expresly speak but of two conditions of them that die and of two places after this life altogether denying a third As through one saith he all go to condemnation Lib 1. de peccat Mâ—rit c. 28. Lib. 5. hypogn circa medinm so all by one to justification Neither is there any middle place for any but he that is not with Christ must needs be with the Divell More clearely in another place The faith of Catholicks doth by divine authority beleeve that the first place is the kingdome of heaven from whence as I said the unbaptized are excluded The second GEHENNA or hell where all apostates or infidels shall feele eternall torments A third we are altogether ignorant of for we finde it not mentioned in the Scriptures of God And againe Serm. 14. de verb. Apostoli I have given no divisions of places save ONELY OF TWO c. So likewise There is left no middle place between the right hand and the left To returne to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforward although it be not applyed in the least to the houre of death yet the assertion of the Saints happinesse remains certaine and true even from the very instant of death not onely by many Scriptures before alleadged but from this place Purgatories fiction resuted for it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that die in the present tense Therefore so soone as the godly are dead they are blessed Thus Purgatorie is hence notwithstanding excluded But what then is meant by henceforward We are to observe that the time of this Third Act is the time of the reformation and deliverance of the Church from Popery by the three Angels from henceforward therefore that is The Authors opinion touching the particle hence forward from the time the three Angels published the everlasting Gospell against Babylon and Antichrist Blessed are the dead that die in the Lord that is they not onely are or shall be so but the three Angels shall publish and preach the same refuting the heathenish fiction of Purgatory Satisfactions and Indulgences For these Angels shall not onely teach that Antichrists Bulls are vaine but also prove by the Scriptures of God that the paine of Purgatory is a wicked and feined imagination there being no such place And as hereby the godly shall be freed from that errour and vaine feare so Antichrists gaine shall be much lessened Yea saith the spirit that they may rest This is the third The holy Ghost seems to adde two reasons of their blessednesse ONE is because they rest from their labours to wit which they have suffered in this life for they have attained the end of their labours and combats henceforward enjoying everlasting rest The other because their workes follow them by a metalepsis for because they now have the fruit or reward of their workes which was laid up in heaven for them The merit of workes is not here established but refâ—ted It appeares that both reasons are taken from runners in a race who having attained the marke enjoy a twofold benefit rest and reward So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here put for the causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they rest c. Their workes are said to follow them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them as it is in the text being as it were the followers of faith in this life Hence the merits of workes are rather overthrown then established For seeing they follow therefore they merit not otherwise they should goe before as causes Rom. 6.23 Now they draw with them a free reward because the gift of God is eternall life The third Part of the Chapter Of the Harvest and Vintage of the last iudgement 14 And I looked and behold a white cloud and upon the cloud one sate like unto the Sonne of man having on his head a golden crowne and in his hand a sharpe sickle 15 And another Angel came out of the Temple crying with a loud voice to him that sate on the cloud Thrust in thy sickle and reape for the time is come for thee to reape for the harvest of the earth is ripe 16 And he that sate on the cloud thrust in his sickle on the earth and the earth was reaped 17 And another Angell came out of the Temple which is in heaven he also having a â—harpe sickle 18 And another Angell came out from the Altar which had power over fire and cried with a loud cry to him that had the sharpe sickle saying Thrust in thy sharpe sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19 And the Angell thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great winepresse of the wrath of God 20 And the winepresse was troaden without the city and blood came out of the winepresse even unto the horse-bridles by the space of a thousand and sixe hundred furlongs THE COMMENTARY ANd I looked and behold a white cloud Hither to we have handled three Acts of the fourth Viston The first briefly to repeat them againe comprehends the condition of the Church in its beginning and growth with her many combats under the Romane Emperours both Pagan and Christian untill Antichrists rising in the first 600 yeeres Chap. 12. The second opposed to the former contains the consolation of the godly under the foresaid conflicts in the same Chapter The third having two parts represents 1. Antichrists persecutions which from his first rising till now have continued more then a thousand yeeres Chap. 13. 2. The Churches preservation under the same and also her future purging from the dreges of Antichrist in the last times Chap. 14. The fourth Ast here followeth describing the joyfull Catastrophe or change of all the Churches afflictions in the day of judgement the forme whereof is figured out in two parables viz. of the Harvest and Vintage in the rest of this Chapter Furthermore The consent of â—nterpreters about the last judgement I see all interpreters a few onely excepted unanimously to agree that the last judgement is here treated of And I wonder that any should dissent in a matter so cleare and evident For by types and words not much unlike the judgement to come is described in Dan. 7. touching the Sonne of man comming in the clondes of heaven to judgement and Mat. 3. 13. of the harvest of the tares and wheat They agree also in the scope that these types serve to comfort the godly and terrifie the wicked For the godly doe groane under their afflictions troubles desiring to know what end at length shall be put to their evils On the contrary Tyrants and Antichrist
The scope and use of this vision For First it teacheth that after the beasts kingdom hath flourished and vexed the Saints a long time it shal be weakened by preaching of the Gospell Secondly It shall allwayes notwithstanding remaine in some power not ceasing to make War with the Saints untill the end Thirdly Howsoever it shall tyrannically rage against the Reformation of Evangelicall doctrine yet it shall never be able again to suppresse the same but there shal be many Angels to poure out the vials of Gods wrath on the throne thereof Lastly as the Gospell shal be pleasing and saving to the elect because by it they overcome the beast for which they shall celebrate God with perpetuall praises so to Antichristians it shall be grievous and mortall because being turned into rage in regard of the successe thereof they shall fret and grieve to see their kingdom which seemed immoveable to be weakened lessened and go to ruine untill being wasted with the last plagues they shal be cast according to the threatning of the third Angell Chap. 14.10 into everlasting torments of fire brimstone Now hence the spirit suggests a twofold comfort unto us The first from the often renewed plagues of the beast whose power wealth luxuriousnesse and oftentation was great as we heard Chap. 13. But we need not be offended at those shadowes for she shall receive and feel inward torments and gnawings by the preaching of the Gospell and in the middest of her delights be tormented by Gods wonderfull judgements and severe plagues The second from the finall fall of Babylon the Popes parasites affirm that the seat of Saint Peter shall endure for ever that the Catholick Romane Church being founded and strengthened by God shall stand c. That the Gates of Hell shall not prevaile against her but Babylon shall come in remembrance before God and in a moment be cast down by an earthquake so she shall cease to vexe the Church and persecute the Saints We have heard the Argument Scope and Vse of the Vision now it is partly dramaticall partly propheticall The Dramaticall part containes certaine preparatory apparatitions serving for the Order and preparation of the vision Chap. 15. The Propheticall part foretelleth the kinds and encreasing of the seven plagues on the worshippers of the Beast Chap. 16. CHAP. XV. The Argument Parts and Analysis This vvhole Chapter is a preparation to the follovving Vision for Iohn declares here vvhat vvhat manner of things he savv before the pouring out of the seven Vials The parts here are three I. THe seven Angells with so many plagues ver 1. II. A company of Harpers ver 2 3 4. III. The clothing of the Angells vers 5 c. In the First he expoundeth what he saw I. generally A great and marveilous signe in Heaven II. specially seven Angells with their Instruments having seven plagues The which he describeth by the Epythite Last with the reason hereof because in them is filled up the wrath of God verse 1. In the second he expoundeth I. The place of the harpers A sea of glasse II. The harpers themselves whom he describeth 1. by the effect They had gotten the Victory c. 2. By their station standing on the sea of glasse 3. By the Instrument having the harpes of God vers 2 4. By another effect And they sang verse 3. III. The Argument of the song generally from the Author and subject The Song of Moses and of the Lamb. And specially so far as concerneth the words and the sense consisting of a Preface Proposition and Reasons The Preface is laudatory figured out by an exclamation to God I. They declare his power and Majesty Lord Almighty King of Saints II. His workes by the adjuncts of quantity and quality They are great and marveilous III. His Iudgements by the adjunct qualitie of Iustice and Constancy Just and true are thy wayes ver 3. The Proposition The Lord is to be feared and glorified It is figured out by an Interogation Who shall not feare c. The reason is threefold 1. From the Property of God for thou onely art holy 2. From the worship due to him All nations shall come 3. From the moving cause Thy Iudgements are made manifest v. 4. In the third he rehearseth 1. The receptacle of those Angells The Temple of the Tabernacle opened in Heaven ver 5. 2. Their gesture They went out 3. Their habit having seven plagues 4. Their ornament clothed in white and pure linnen ver 6. 5. The Instruments given them he gave them golden Vialls which he describeth by the number seven And what they contained full of the wrath of God c. verse 7. 6. Two effects 1. The smoake of Gods Majesty filling the Temple 2. A shutting out of all persons from entring into the Temple during the time of the plagues verse 8. The first Part of the CHAPTER The Argument of the Vision seven ANGELS with so many PLAGUES 1 And I savv another signe in Heaven great and marveilous seven Angells having the seven last Plagues for in them is filled up the vvrath of God THE COMMENTARY I. Why the Visions are iterated AND I saw another Signe Iohn is not informed by one Vision but by many touching future things that so by comparing the obscurer types with the plainer the Revelation might the better be manifested The iteration therefore of the Visions is not in vaine Now it is to be observed The following things doe all belong to Antichrists judgement after that the Beast that is Antichrist was once mentioned his tyranny and pompe plainly described in the foregoing Vision the remainder of this whole Prophesie containes descriptions of the judgements by which God will restraine and destroy Antichrist but deliver the Saints from his Tyranny and bestow the rewards of Victory on them both to the end to meet with the scandall of desertion of the godly And to the terrour of the wicked and comfort of the godly least it should be thought that Christ neglects his under the Crosse or to be a sleep or want power to suppresse Antichrists rage as also that in hope of Victory and glory to come they might with the more alacrity resist Antichrist and persevere constant under their long during troubles To this end tend the seven last Plagues which God in the last times will poure out on the Throne and followers of the Beast Let us henceforward keep this use in memory Iohn therefore saw another signe What a signe is that is another Vision signifying events divers from the former for a signe is that which makes something divers from it selfe to come into the cogitation Austin lib. 2. de doctr Christi cap. besides the shape or forme it suggesteth to the senses But as signes are not the things themselves so the things themselves are not to bee sought in the signes as if they were included according to the common errour now adayes touching the Sacramentall signes which
eternity which the interpreter seems to have read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints 4. Who shall not feare thee O Lord An exclamation taken out of Ierem. 10.7 Or rather out of the everlasting Gospell Rev. 14. ver 7. where the first Angell cryed Fear God and glorifie his Name They shew the madnesse of the Antichristian adversaries who lift up their hornes against Almighty God and the Lambe and the stupidity of the world which is not moved by the consideration of the great and wonderfull workes of God to feare and glorifie him To feare God is in true faith and obedience to submit to God To glorifie God is not to make him glorious as if he were not so before but to celebrate his due glory and praise Onely holy They condemne the pride of Antichrist boasting himself to be holy and holinesse whereas God alone is holy and holinesse it selfe purifying the heart and sanctifying the elect For all nations shall come As in Psal 86.9 All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name shewing not absolutely what all shall do but what all ought to do the Antichristian adversaries shall never come for they will not amend by their plagues but persevere in their Idolatry and rage against God as we shall see in the fourth and fift Viall Neverthelesse some remnants of the Christian nations shall come adoring and worshipping God sincerely through Iesus Christ to wit the elect in Italy Germany France England c. The Church therefore celebrates the effect of the Gospell in the last times that she shall not decrease amidst her divers afflictions but be encreased by divers nations who forsaking Antichrist his fraud being discovered shall turne to Christ Which effect the Antichristians have now a long time seen and we yet daily do And God grant that our posterity may see the like more and more For thy judgements are made manifest That is are begun to be manifested for as yet they speake not of the finall judgement nor generally of Gods ancient judgements but they celebrate in speciall those wonderfull judgements of his by which he began in these last times to weaken Antichrists kingdom and bring the Church into the liberty of Christ for it is wonderfull to consider that the power and authority of Antichrist which had so long beene formidable to Christian Emperours and Kings as causing them like so many unreasonable dogs to cast down themselves and licke his feet and as most vile slaves to hold the bridle or stirrup while he mounted on horseback should by the preaching and ministery of a few poor and contemptible teachers be exposed to the common contempt of men insomuch as no man but the Popes sworne vassalls should any more stand in awe of his anathemaes and threatnings Now this worke these Coelestiall harpers do worthily pronounce not to be of man but a wonderfull judgement of God for the which he ought to be praised continually of all creatures The sense therefore is that because God in the last times by the preaching of the Gospell hath manifested Antichrist and by his wonderfull judgement poured contempt upon him it shall come to passe that by degrees one Nation after another shall leave him and be converted to Christ and so indeed it shall be Onely let not us by our sins stop this judgement of God which he hath begun to reveale Thus much of the Triumphant Song The third part of the Chapter The Furniture and clothing of the seven Angells 5 And after that I looked and behold the Temple of the Tabernacle of the Testimony in Heaven was opened 6 And the seven Angells came out of the Temple having the seven Plagues clothed in pure and white linnen and having their brests girded with golden girdles 7 And one of the foure beasts gave unto the seven Angells seven golden Vialls full of the wrath of God who liveth for ever and ever 8 And the Temple was filled with smoake from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angells were fullfilled THE COMMENTARY 5. ANd after that I looked And the Temple was opened After the coelestiall interlude Iohn returnes to the description of the Angells declaring from whence they came forth in what habit what the Vessells were wherein they bore the Plagues that were to be poured out whence they received them and what he saw in Heaven during the time thereof such was the Furniture of the Angells to declare the judgements of God the which as it appeareth is dramatically inserted to illustrate the order of the Vision Now whether in every of the particulars lie hid such mysteries as some looke after I know not neither do I beleeve it But as in dramaticall shewes the preamble of the singers being ended the Sceenes are opened and other persons come forth in new apparell to act other things so these Angells came out of the Temple that was open in heaven unto a new Act of this Revelation 6. And the seven Angells came out of the temple Who these Angells were we shall more fitly manifest in the following Chapter In that they came out of the temple in Heaven most do hereby understand the holy and irrevocable judgement of God against Antichrist For it shall be most righteous although the wicked shall gnash their teeth against it and gnaw their tongues Some understand hereby to be signified that God judgeth according to the decrees of his word preached by his Ministers the Angells because the ministery here on earth is instituted according to the heavenly patterne Or also that all Antichrists plagues proceed from Christ the high Priest of the heavenly Tabernacle now these things being plous I reject not but leave to the judgement of the Reader Clothed in pure linne◠The old Version hath it having on a pure stone which is a manifest errour as Alcasar the Iesuite acknowledgeth and correcteth Ribera confesseth it also but doth not correct it yea on the contrary he labours to establish or hide the apparent untruth of that version to the end it might remaine authenticke but with what conscience it may easily appear The pure linnen garment some expound of the joy of the Angells because of the judgement of the wicked Others of Angelicall purity With a golden girdle about the breast This some understand of the love of Angells towards such as here on earth exercise themselves in the worship of God Others of their strength in executing the commandements of God 1. Pet 2.13 Eph. 6.14 in which sense a girdle is generally taken in scripture for the garment not being girt up hinders in going They are golden girdles so before in Chap. 1.13 Christ appeared the which we interpreted of the Majesty of Christ Therefore the Angells have golden girdles representing as it were the Majesty of Christ their Lord. But these mysteries in my opinion
This is my opinion touching the smoake untill I understand that something more agreeable is alleadged CHAPTER XVI The Argument Parts and Analysis The Preparation of the Vision we heard viz Seven Angells stand in the Theatre of Heaven with seven Vialls full of the wrath of God ready to poure out the same Now followeth the vision or the pouring of them out with the events namely horrible plagues and the effects thereof for the Angells having received commandement in order poure out the Vialls upon divers elements and places whence followes the joy of the godly the misery of the Antichristian adversaries and at last their rage and destruction THe Parts of the Chapter are two The former containes the commandement of God verse 1. The second the execution in the rest of the Chapter distinct in their pourings out according to the number of the Angells and seven Vialls The first on the earth with the effects thereof A noisome sore fell on the worshippers of the beast verse 2. The second on the Sea with its twofold effect The corrupting of the Sea and death of all living creatures in it verse 3. The third on the Rivers the effect whereof is first internall the waters are turned into blood ver 4. secondly externall a twofold gratulation 1. of the Angell of the waters praysing the righteousnesse of God ve 5. in rendring like for like ve 6.2 Of a voyce out of the Altar assenting to the former ver 7. The fourth on the sun the effect whereof is threefold 1. The scorching of men ver 89.2 Their blasphemies 3. Their impenitency ibid. The fift on the throne of the beast the internall effect whereof is the darkning of the Antichristian Kingdome ver 10. and a twofold externall effect 1. blasphemies against God and the moving cause viz. their paines and sores 2. Their obstinacie in sin ver 11. The sixt on Euphrates the internall effect whereof is the drying up of the waters thereof and the end of it to prepare the way for the Kings of the East The externall three unclean spirits who are described 1. by their originall out of the mouth of the Dragon the Beast and the false Prophet ver 13. 2. By their figure or shape they are like to frogs ibid. 3. by their disposition it is divelish ver 14. 4. By their cunning and impostures working miracles ibid. 5. By their function or office to raise up warre against God ibid. here an exhortation to the Saints is inserted in these troubles to be watchfull ver 15. 6. By the execution of their charge the gathering of the enemies into Harmageddon ver 16. The seventh on the aire the event whereof is the last judgement or consummation of all things This is proclaimed 1. By voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is done ver 17. 2. It is figured in foure types 1. By horrible tempests verse 18. 2. By the division of Babylon and the ruine of the cities of the Nations And the efficient cause hereof Gods remembrance of Babylon ver 19. 3. The flight of the Islands and Mountaines ver 20. 4. Haile of a talent weight fals on the wicked the effects whereof are blasphemies against God v. 21. Thus we have the Argument and Order of the Chapter to the understanding whereof it seemes requisite in a generall way to premise a few things 1. Of the scope and of the seven Vialls whether they be the same with the seven Seales and seven Trumpets 2. Of the seven Angells pouring out the same 3. Of the last Plagues following thereupon I. Of the Scope and Vse of the Plagues and of the seven Vialls whether they be the same with the seven Seales and seven Trumpets COnsidering that I spake in the Preface of the Scope of the Vision I will now onely adde that the consideration of the Order makes very much for the comfort of the godly and terrour of the adversaries In the former Vision indeed are contained the plagues by which the beast with his associates afflicted the Saints In the third Vision the beast fought against and killed the two witnesses contumeliously abused their Carkasses and the inhabiters of the earth triumphed over them being slaine In the fourth Vision the Dragon persecuted the woman and made war with the remnant of her seed The beast also molested the Saints by Warre and overcame them to the great applause of his worshippers and to them onely it was permitted to buy and sell such as refused to worship the beast were slain Thus the tyranny of the beast stood in its vigour and his kingdom flourished and was greatly admired at Here on the contrary we shall heare of the Plagues by which the beast and his followers shall be tormented Now in the end indeed of the foregoing vision Babylon and the worshippers of the beast were vexed by the preaching of the Angells But in this Vision the Saints begin to sing in triumph over the beast and the Angells are joyned to them pouring out seven Vials c. Touching these it may be demaunded whether they agree with the seven Seales and seven Trumpets It is answered although there be some likenesse of effects in the six Trumpets and six latter Vialls yet the seven Vials do not altogether answer to the seven Seales and seven Trumpets The reason is plaine by verse 2. both of this and the foregoing Chapter from the time because the vialls begin to be poured out on the marked ones of the beast Chap. 16.2 long after the beasts rising even when he was already in part overcome Chap. 15.2 But the originall of the beast is first treated of in the sixt Seale and fift Trumpet as we noted on ver 1. of Chap. 13. The pouring out therefore of the vialls followed after the opening of five Seales and the sounding of foure Trumpets the sixt Seale and fift trumpet being almost ended and the fourth period of the Christian Church begun which as we noted on Chap. 15.1 tooke its beginning from the measuring of the Temple or Reformation of Evangelicall Doctrine in the West and is to endure unto the end II Of the seven Angells pouring out the Vialls Who they are and what the pouring out of the Vialls is THese seven Angells are thought by most to be such preachers whom Christ in the last times will raise up against Antichrist and according to their threatning inflict these plagues on Antichristians If so then these Angells of the fift Vision should analogically answer to the two witnesses of the third Vision and to the three angels of the fourth Vision because all these are publishers of the Gospell against Antichriste unlesse perhaps they so differ in time as what at first was done by two that is a few afterwards was done by three that is more and at last by seven that is very many were raised up to oppose Popery If we take this sense then the golden Vialls given to the Angels should be that golden and eternall gospell which
the first of the three angels flying through the midst of heaven evangelized to the inhabitants of the earth saying with a great voyce Fear God c. Chap. 14. ver 6. And the pouring out of the vials should be the preaching of the Gospell which worketh indeed in the elect the fear of God joy and life 2 Cor 2.15 but to the marked ones of the Beast it occasioneth sores diseases and death as the Apostle foretold That the Gospell should be a savour of death unto death to them that perish This sense Ribera the Iesuite likes not of Because it is not the worke of Preachers to inflict plagues but to foretell and denounce them Riberas opinion examined and to deterre men from their evills But these Angells saith he do not foretell the plagues but inflict them Therefore they are true Angells by whom the Lord inflicts plagues with he doth not by the Ministers of the Gospell But these things are not solid For first these Angells are not said to cause the plagues but to poure out the vialls of Gods fury Therefore properly the plagues were caused by the wrath of God The angels were onely ministers of the pouring out which lets not but that it may metaphorically be understood of the publishing and denouncing of the wrath of God As God therefore by his ministers saves some and condemnes others so also he inflicts these plagues by their preaching Secondly How farre ministers of the word are said to cause plagues it is not absurd to say that the Preachers of the Word do inflict plagues because they communicate in the worke of God which he executes by them Therefore they are said to beget and to save them that heare them because in this worke they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-workers with God They are said to forgive sinnes because in the name of God they declare and confirme the remission of sinnes to them that repent 1 Cor. 4.15 1 Tim 2.16 1. Cor. 3.9 Ioh. 20.21 Why then may they not also be said to strike the wicked with plagues and condemne them as being Co-workers with God that doth the same certainly in Chap. 11. ver 5. the two witnesses slew their enemies with fire that came out of their mouth and they had power to smite the earth with all manner of plagues as often as they would And therefore the Iesuites reason doth not weaken the former opinion that they are preachers of the word neither doth he solidly prove the contrary that they should be reall Angells forasmuch as God doth equally dispense his judgements as well by the preachers of the Gospell as by Angels although in a divers manner What then Who the Angells of the seven trumpets of the seven vialls are I so judge touching these seven Angells of the Vialls as of the seven Angells of the trumpets The six former might denote preachers because at the sounding of their Trumpets the temporall events there described did happen But the seventh could not because he openly denounced the last judgement as present Chap. 10.7 Chap. 11.15 he therefore was that Archangell by whose voice and Trumpet the dead shall rise up at the comming of Christ 1. Thes 4.16 1. Cor. 15.52 now this no preacher can do So likewise these six former may signifie ministers of the Word because during their Vialls the marked ones of the beast shall be smitten with these plagues in this life But the seventh proclaiming the consummation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done cannot be any other but that Archangell the chief Herauld of Christ the judge neverthelesse as before I noted there is no necessity to fasten on this exposition for the angells which Iohn saw were so in appearance and ministers of the plagues in a Vision by which representations God shewed to Iohn what he was about to doe what kinde of plagues he would inflict on antichristians towards the time of the measuring of the Temple and Reformation of the Church But there is no necessity urging us to affirme that he precisely shewed unto him the manner and persons that is how and by whom he would accomplish the same III. Touching the Plagues that followed the pouring out of the VIALS LAstly touching the plagues it is demaunded whether they are properly or allegorically to be understood and whether they are to fall universally on all antichristians or on some onely and in what time every one of them is to be inflicted and after how long time one is to follow the other The two latter of these questions touching the time are more curious then profitable seeing they can hardly be defined by the understanding of man further then hath been formerly spoken of the beginning and end of the vialls Whence it is most certaine that Antichrist shall reigne much longer then foure Yeeres For the other question on whom they are to be inflicted whether universally on all or on some onely we shall learn by the severall vialls Lastly it were in vaine generally to dispute touching the quality of the plagues seeing we shall more rightly understand every of them apart in their places Ribera indeed thinkes that all of them are to be taken litterally because these plagues are like to those of the Aegyptians which happened not metaphoricallie but litterally him Alcasar refutes and interprets the plagues mystically yet however it sufficiently appears there is an allusion unto the plagues of Aegypt notwithstanding neither are they all alike nor would a litterall sense hence follow for the history it self is one thing and a Vision alluding to the history another In the History all those things happened really to the sense in the Vision all these things are aenigmaticall as the Angells Vials pouring out c. And therefore wee may not doubt that the plagues also are aenigmatically set forth Now we will speake of every of them in order CHAP. XVI The first Part of the Chapter A Command touching the pouring out of the Vialls 1 And I heard a great voice out of the Temple saying to the seven Angels Go your vvayes and poure out the seven Vials of the vvrath of God upon the earth THE COMMENTARY I. ANd I heard a great voyce The Angells having received the Vialls full of Gods wrath in Heaven do not hasten to poure them out but wait for a heavenly Commandement to doe the same for the ministers of God neither do nor indeed may do any thing against the wicked of private affection but in all things are to containe themselves within the limits of their vocation that so they may righteously execute the judgements of God John therefore heard A great voyce that is vehement and terrible like as he heard Chap. 1. ver 10. and Chap. 6. ver 1. Chap. 11. ver 12. and doubtlesse it was the Lamb or of God sitting on the throne as chiefe moderator of the plagues Out of the temple which ere while was filled with the smoake of the
of Christ but they maliciously in heat of fury will rage against Christ and be tormented by fire that is extreame malice and envy In that he saith with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men he expresly points at them in ver 2. 9. And men were scorched Again with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might not indifinitely understand all men but onely the ulcerous marked ones of the beast who are like dogs over heated gaping and hanging out their tongues for the more their eyes are smitten with the beames of the Gospell the more despitefully they shall hate the same and be scorched with heat or rage because they shall find no way how to darken the Sun and extinguish the light thereof And they blasphemed A second accidentary effect on the Antichristians is by desperate oppressing of the truth they shal break forth into blasphemies against God to wit by attributing the worke of God to the devill like the blasphemous Iews in Mat. 12. neither is it strange for they learned to blaspheme of the Beast their head unto whom as we heard in Chap. 13.5 A mouth was given speaking great things and blasphemies against God his name his Tabernacle and those that dwell in Heaven It is true the beast did long before cast out blasphemies but they were nothing in comparison of those which these ulcerous blasphemers shall pour orth against God Having power By this attribute he aggravates their fury they ought humblie to intreat God to take away the plagues who onely hath power as to inflict so to remove the same but they like mad men will not cease to set their faces against the sun and to blaspheme God to their inevitable ruine and destruction for at last they shall be necessitated to fall under their plagues Here by the way we are admonished that God is the orderer of all scourges from which if we desire to be freed we must humbly turne our selves by supplication unto him We are admonished also of the end of Gods scourges for the words And repented not shew that therefore men were thus afflicted that they might be r ecalled by this rod unto true repentance and detestation of Idolatry Lastly we are informed how to shun and turne away the rod for had these men repented God would have mitigated and taking away this scorching plague Repentance therefore lessens and takes away plagues but impenitencie increaseth them Now to repent is to forsake evill workes and endeavour truly to lead a pious life To give God glory An increase of their obstinacie in that they would not by repentance give God his due praise But what glory I. The glory of his justite that he had inflicted the scorching plagues on them for their deserts and that it were just to lay more heavy punishments on them except they repented II. The glory of his truth that onely the Doctrine of the Gospell revealed in the word of God is true and saving III. The glory of his mercy that forgivenesse is prepared for the Repentant viz. for such who forsaking Antichrist do by a livelie faith turne to Christ Lastly the glory of his almighty power that he will utterly destroy the beast and all such with him who persevere in their blasphemies Behold in our repentance how many wayes Gods glorie is manifested and attributed unto him and our salvation furthered by it The pouring out of the fift Viall on the Throne of the BEAST 10. And the fift Angell poured out his Viall upon the seate of the Beast and his Kingdom was full of darkenesse and they gnawed their tongues for paine 11 And blasphemed the God of Heaven because of their paines and their sores and repented not of their deeds THE COMMENTARY ANd the fift Angell poured out The fift Viall being poured out on the Throne of the Beast his Kingdom is filled with darkenesse his worshippers fret blaspheme and remaine obstinate unto the end which effects are not much differing from the former And therefore this plague is the lesse obscure provided we understand what the throne of the beast is and the darkening of his Kingdome Now we are to observe that touching this Viall alone scarce any Interpreter keepes to the Letter but all bring forth Allegories howsoever some more properly then others Lyra takes this Angell to be the Emperour Otto Lyra makes the Romane sea the throne of the beast who poured out the Viall that is vengeance on the throne of the beast that is on Pope John whom Crescentius thrust into the roome of Gregory living the life of a beast now howbeit he erres from the scopes as ordinary he doth yet here he dotes not but acknowledgeth the Romane Sea to be the beasts throne Andreas thinkes the throne of the beast to the be Kingdom of Antichrist which saith he shall be darkned by this pouring out because it shall altogether so appeare and be wholly destitute of the light of the sun of righteousnesse He understands it therefore of the darknesse of doctrine wherewith Antichrists Kingdome shall be utterly overwhelmed from which opinion our interpreters as Bullinger Marlorate Alphonsus Artopoeus Aretius and Chytraeus do not much differ save onely that they interpret the throne of the beast more clearly then he viz. of the Popish Kingdom and its grosse Idols errours and horrible darkning of the truth which at last shall be discovered by the light of the Gospell But hardly any one is so absurd as Ribera who saith that the Kingdome of his feined Antichrist shall be darkened because all his worshippers shall be smitten with grievous wounds and so their prosperity and joy obscured But he too much wresteth the metaphor of darkenesse for not the prosperity of Antichristians but the Kingdome that is the power of Antichrist is said to be darkened Hereby also this plague should nothing differ from the first But what if the throne of the beast be the seat of the Pope of Rome and the darkning of Rome its spoyling and ruine of which see Chapter 17. ver 16 Artopoeus therefore thinketh that the spoyling of the City Rome by Charles V. Duke of Borbon anno 1527. is here signified but so this plague should not have been very great for the Emperour soon restored the Pope again neither did there thence follow greater darkenesse to the Papall kingdom then before Brightman applies this darkening of the beasts throne to the last destruction of the Rome by which the dignity thereof shall not onely be a little lessened but wholly perish according to the verse of Sibyll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then thou shalt be wholly in ashes as if thou hadst never bin Rome Neverthelesse he thinkes that the beast shall remaine sometime after the destruction of the City not to regaine his former dignity but that soon after a more horrible destruction may befall him Therefore his Kingdome is said to bee darkened not wholly exstinguished but deprived of its former lustre For mine owne part I dare
serve to his judgements and ends which he intends most holily not only by a generall influence but alwayes by a speciall Hence the wise man she also reacheth from one end unto another Wisd 8.1 mightily and comely doth she order all things These things no man will deny unlesse an Athiest who makes God the governour of the world no other then to be a slothfull or brutish Idol of Fortune See Luther touching the slavish will Chap. 143. III. How these Kings in eating the flesh of the whore and burning her did that which was pleasing to God This Question in regard of our interpretation is of no weight for we have proved that the Kings who before had given their power unto the Beast and all their assistance to the whore did afterward by a certain divine metamorphosis or change repent of the same As therefore they hated the whore according to the revealed will of God so they shall rightly and in obedience to God forsake make naked eat her flesh and burn her with fire according to the commandement of the heavenly voice Goe out of her my people Render unto her double thou shalt overthrow their Idols burne their Images with fire But put case they did not repent and so were not without sin in spoiling burning the whore yet herein they did the good pleasure of God not as it was their act but accidentally for in committing the manifest wickednes which they intended they together executed the secret judgement of God which they intended not Like as the Jews Herod Pontius Pilate in condemning Christ did together Act. 4.8 howbeit wickedly that which the hand and counsell of God had well decreed should be done by them But the former opinion is the better And thus much touching the Questions propounded Now let us return to the Prophesie CHAPTER XVIII The Preface touching the Coherence WE now take in hand to expound the second Act of the sixt Vision touching the lamentable destruction of Babylon the royall Seat of Antichrist that is of Rome The which God is my witnesse I speake not of humane or evill affection against the Pope of Rome or as being lead by a darke conjecture but induced by this divine Prophesie and the clear Demonstration of the foregoing Chapter The Angell did shew unto Iohn in the wildernesse in stead of the woman the chast Mother of the Man-child that is the true Church of Christ a Scarlet-coloured woman a whore drunken with the blood of the Saints sitting on the Beast that is the adulterous Antichristian Church For Ribera though he deny it on Chapter XVII is forced Chap. XIX and XX. where the casting of the Beast into the Lake of fire is described to confesse that this Beast denotes Antichrist Now the Angell had plainly said before that the woman was the great City which in Iohns time had dominion over the Kings of the Earth the which could not be any other City but Rome Of the same it was said that the Ten Kings sworn-unto the Beast who before had imployed their power in defence of his kingdome at length his abominations being discovered and hating his fornication God so governing their hearts should detest the whore forsake uncover eat her flesh and burn her with fire All which considered these things do evidently follow First that Rome is the Seat of Antichrist Secondly that the Pope of Rome is Antichrist Thirdly that Papall Rome before the last judgement shall be miserably burnt and utterly overthrown The First thus Where the purpled woman sits there is Antichrists Seat because shee sits on the Beast which is Antichrist The purple-coloured woman sits at Rome because shee sits on the Seven heads of the Beast which are the Seven Mountaines of Rome Rome therefore is the Seat of Antichrist This deduction the adversaries can no longer deny Onely they dally as if Rome were not yet but should hereafter bee the Seat of Antichrist viz. when Antichrist shall come who thrusting out the Pope shall possesse Rome Which fiction hath often before bin refuted and overthrowes it selfe neither doe the fictions consist That Rome should be the seat of Antichrist and that Rome before Antichrists comming should be burnt by the Ten Kings and that Antichrist is to have his Seat in the Temple at Ierusalem The Second thus He which in the last times possesseth Rome the Seat of Antichrist he is Antichrist The Romish Pope doth now possesse Rome Antichrists Seat Therefore he is Antichrist The third thus Babylon the great City shall be destroyed before the last judgement because after its desolation there shall be godly and ungodly rejoycing and lamenting at the destruction thereof Popish Rome is Babylon the great City Therefore Popish Rome shall be destroyed before the last judgement The Iesuites seeing they cannot deny the assumption would shift it off by their fiction that Rome as yee is not but shall be Babylon hereafter but in vaine as hath appeared The Proposition the XVIII Chapter will illustrate Thus much of the Coherence Now after our wonted manner wee will first lay downe the Argument Parts and Analysis of the Chapter as the Basis or ground of our following Interpretation The Argument Parts and Analysis THis Chapter is an exposition of verse 1. and 16. of the foregoing Chapter touching the judgement and burning of the great whore viz. of the great Seven-hild City Antichrists royall Seat or Rome For the fatall judgement and lamentable ruine hereof is solemnly published from heaven and tragically figured out by an Angell And the godly are commanded speedily to depart from her Afterward the lamentation and mourning of Kings Merchants and Mariners of the Earth because of the losse of their traficke by the ruine of the city is represented by a propheticall Hypotyposis or illustration The Saints on the contrary are commanded to rejoyce because of the divine vengeance Lastly the judgement is confirmed by the Symbole of a milstone cast into the Sea These things are done in order by three Angells Therefore the parts of the Chapter are three The first is the voyce of the first Angell touching the ruine of Babylon ver 3. The second voyce is of the departure of the Godly out of Babylon the mourning of the wicked and joy of the Saints unto ver 21. The third voyce is of the third Angell casting a milstone into the Sea unto the end In the first voyce is first the description of the crying Angell set forth by three adjuncts 1. From of his originall he descends from heaven 2. From of his power which is said to be great 3. From of his forme the earth was lightned with his glory ver 1. Secondly the thing published by the Angell both whose crying is noted as also the two-fold Argument of the cry 1. A sentence touching the destruction of Babylon It is fallen c. which is amplified by three horrible consequences that it is become the habitation of devills the hold of unclean spirits and
Cage of uncleane birds ver 2. 2. Two causes of the destruction One fornication by which she hath defiled all nations and Kings of the Earth The second Luxuriousnesse and most filthy trading with the Merchants of the Earth verse 3. In the second voyce are three things I. An exhortation unto the Godly under Antichrists kingdome ver 4.5.6.7.8 II. The lamentation of the Kings Merchants and Mariners of the Earth This shall be the former effect in the ungodly from verse 19. unto verse 20. III. A turning to the heavenly inhabitants Rejoyce c. This shall be the other effect in the Saints ver 20. I. The exhortation unto the Godly living under Popery is two-fold First to go out of Babylon Come out of her my people with three reasons 1. Least they might be defiled with conversing with the wicked 2. Least they be partakers of their plagues and ruine ver 4. 3. Because the inevitable time of vengeance is at hand ver 5. Secondly that they might render double unto her which I. he amplifies by Phrases foure times changed and prophetically set forth ver 6. 7. II. He perswades by a reason from the equallity because she proudly lifts up her selfe I sit a Queene ver 7. III. He expounds the kind of punishment ver 8. she shall be burnt with fire and the first cause hereof Gods power and righteousnesse ver 8. II. The lamentation is distributed into three sorts of men The first are the Kings of the Earth of whom it is said 1. What they did before They committed fornication and lived deliciously with the whore ver 9. 2. What they should do beholding the smoake and fire 1. They shall see it burning a farre off trembling and mourning saying Alas Alas 2. Acknowledge the judgement of God ver 10. The second are Merchants of the Earth whose wayling is described first generallye They shall weepe and mouâ—â—â— and it is Illustrated both by the procreating cause Their gaine ceasing in regard of the contempt of their wares verse 11. As also by a Register of their divers merchandize among which also are the soules of men ver 12. 13. Lastly by the effect on Babylon it selfe which shall be deprived of all her delights verse 14. Secondly specially what thâ—â— did before They bad gathered riches and what then they will doe Tremeâ—â— and mourn to behold her burning afar off v. 15. 2. Cry Alas Alas and the cause of their wavling is shewed viz. by comparing the present condition of the whore with her former ver 16. The third are the Shipmasters and Saylers of whom likewise is noted 1. What they did before They reaped gaine to wit by Babylon 2. What then they will doe 1. Behold her destruction a farre off ibid. 2. Cry out What City is like c. ver 18. 3. Testifie their griefe both by signes as casting dust on their heads ver 19. As also by weeping and crying Alas Alas adding the procreating cause of their sorrow ibid. III. The turning of the second voice unto the heavenly inhabitants to close up the lamentation with joyfulnesse The Proposition is Rejoyce The reason is taken from the remote impelling cause because Babylon is punished for her Tyranny exercised against the Saints ver 20. In the third voice is the finall and irrecoverable destruction of Babylon I. Figured out by a Symbole which is both acted by an Angell A mighty Angell tooke a stone like c. As also expounded Thus with violence shall that great City be throwne down ver 21. II. It is amplified by the effects 1. She is deprived of musicke 2. Of trade 3. Of all manner of corne 4. Of light 5. Of Mariage-Feastings ver 22. 23. III. This is approved by three inforcing causes 1. The Luxuriousnesse of Popish Traders 2. Their witchcraft and seducing of the Christian world ver 23. 3. Their cruelty against the Saints verse 24. The first Part of the CHAPTER Publishing the Ruine of BABYLON 1 And after these things I saw another Angell come down from heaven having great power and the earth was lightned with his glory 2 And he cried mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every unclean spirit and a Cage of every unclean and hatefull bird 3 For all Nations have drunk of the wine of the wrath of her fornication and the Kings of the Earth have committed fornication with her and the Merchants of the Earth are waxen rich with the abundance of her delicacies THE COMMENTARY ANd after these things I saw another Angell What Origen writeth touching the song of Songs that the History thereof is after the manner of an Interlude acted by four persons appeares more clearly to have bin observed in this Prophesie as hitherto we have still observed For as in Comoedies divers persons come and go on the Theater so we see done here In this sixt Vision the first person was the Angell having seven Vialls leading John into the wildernesse and shewing unto him the Babylonish Strumpet on the Beast and expounding the mystery of both which things being done another Angell came forth on the Scene to declare the judgement of the whore under the Type of Babylon Therefore Iohn saith that he saw another Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After these things viz. which were acted and spoken by the former Angell Of whom is expounded in three Verses whence he came what for an Angell he was what he did and spake Descending from Heaven The place from whence he commeth gives divine authority to his Message For he comes from Heaven as Gods Herauld and therefore publisheth the judgement of Babylon in the Name of God that so we might not question but all shall certainly come to passe Who this Angell is which is foretold by this heavenly Messenger Who he was it is not needfull to enquire The following description sheweth that he was one of the chiefe Emissarie Angells of God Neither is it of necessity to understand it of Christ seeing the action of this Vision is distributed between many Angells This might be demaunded whether these three Angells proclaiming the ruine of Babylon be the same with the three mentioned Chap. 14. The first of whom proclaimed the eternall Gospell The second the destruction of Babylon in the same words in which this also proclaimed it The third deterred men with threatnings from worshipping of the Beast and committing fornication with the woman I suppose they are not the same Because the time and argument of the Act differs The former came forth long before these viz. when God in compassion to his people was about to restore the Gospell suppressed by Antichrist and purge the Church from the dregs of Popery which as we shewed was first done by Wickleffe Husse Jerom of Prague afterward by Luther Melanchthon Zwinglius Calvin and the following Preachers of the Gospell for these restored both the doctrine of Grace and first
denounced the ruine of Babylon Therfore those Angels were preachers of the Gospell But these here come down from heaven long after viz. when now the destruction of Babylon was at hand and they declare onely prophesies revealed unto them in speciall by God touching particular future events Therefore they signifie not ordinary Preachers who now know not nor foretell things to come but are reall Angells publishing new Oracles in the Name of God Yea the middlemost seems to have bin either God himselfe or Christ ver 4. Having great power What he was is shewed by two Epithites by which generally the Angells in Scripture are commended viz. strength and glory The Angells indeed are not omnipotent Spirits yet they have great power insomuch as One was able in one night to destroy an Hundred and Eighty Thousand of the Assyrian Army Hence they are called strong mighty Psal 103.20 Blesse the Lord ye his Angells mighty in strength c. The third also of these Angells is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty ver 21. as before Chap. 5. ver 2. and Chap. 10.1 which we there interpreted of Christ because of the circumstances which are not here Great power therefore is attributed to this Angell for the comfort of the Godly that they might not thinke that the power and glory of Babylon should be invincible The power of one Angell shall suffice to overthrow the same Notwithstanding in the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great power by which the greatnesse of the businesse committed by God to this Angell seems to be noted And indeed the overthrowing of Babylon shall be a work more then ordinary And the Earth was lightned with his glory This Majesty shews that he was a heavenly Ambassadour of God to terrifie the Adversaries and strengthen the Godly The Angells have not allwayes appeared with such glory but onely when there was occasion as at the publishing of the Birth of Christ The Angell of the Lord came on the shepheards Luk. 2.9 Act. 12.7 and the glory of the Lord shone round about them At Peters deliverance the glory of the Angell that delivered him filled the prison So here With the glory of this Angell the Earth was lightned that men should the more carefully receive his Message I like well what Ribera addeth that hereby is noted that the judgement of Romes desolation should not be secret but manifest to all He confesseth therfore that here is treated of Romes destruction 2. And he cryed with a great voyce Now follows what he did Hee cryed mightily Most Greek Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cryed in a strong great voyce The Old Version Cryed in strongth The sense is the same The voyce of this heavenly Herauld was vehement and most strong so as he might be heard of all that none through ignorance of the judgement at hand should remaine in Babylon The stupidity also and deep security of Babylon is noted which shall so lie drowned in pleasure that while her judgement shall sound thorow the whole world she alone shall not be able nor willing to hear the same Babylon is fallen is fallen He proclaimes the ruine of Babylon as did the second Angell Chap. 14.8 Now it is an Enallage and propheticall Anadiplosis for it shall fall it shall certainly shortly utterly perish the Proclamation of the former hath bin and still is dayly published for the Preachers of the Gospell have above an hundred years denounced ruine to Babylon And not altogether without effect for Babylon is fallen in many Provinces of Europe Popery being overthrown and dissipated by the preaching of the Gospell But the words here Babylon is fallen is fallen are not yet fulfilled because she is not as yet wholly brought to nothing And therefore the time of this Angell is not yet come but shall be a little before the desolation of Rome Now the forme of the Exclamation as before we said on Chap. 14. ver 8. is taken out of Isai 21.9 Ierem. 51.8 speaking of the Typicall ruine of Babylon In the like forme Isaiah foretold the destruction of old Assyrian Babylon which had oppressed Gods ancient people about an hundred years before it happened After the same manner perhaps an Angell now may foretel an hundred years before it come to passe the ruine of the new Italian Babylon which hath suppressed the Church of Christ Now who this Babylon is there is no question about it for before on Chap. 14.8 we have shewed it to be Rome And Chap. 17. the Angell makes the seven Mountaines of Rome to be Antichrists Seat Lastly the adversaries themselves confesse it And therefore the desolation of the Roman City is here proclaimed and it is indeed to happen before the last judgement as the whole following matter sheweth And is become the habitation of divells From the horrible consequences he aggravates the desolation of new Babylon by such as of old the Prophets described the overthrow of ancient Babylon They are also taken out of Isai 13.21 14. 21. Ier. 50.51 Ezechiel also Chap. 26.27 describeth the desolation of Tyrus almost by the same threatnings Now three things are threatned It is made or become For it shall be the habitation of devils Isa 34.14 Isaias names these devills SEGNIRIM that is rough and rugged as hairy Goats because in such shapes they sometime appeared likes the Satyres of which the Poets speak The Germanes call them FELD-TEVFEL Field Devills unto whom the Heathens of old sacrificed and is forbidden by God Levit. 17.7 They shall not offer their sacrifices any more to SEGNIRIM rough or hairy devills And the hold of every foule Spirit Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custody that is receptacle Before he noted a speciall kind of devils hanting the deserts called Fayries or Satyres unto whom he now joyneth other devills or by every foule Spirit he meanes diabolicall apparitions Night-spirits and the like terrours such as often appeared unto Antony the Hermit in the deserts of Egypt Hieron in vitae Antonij and yet to this day are wont to appeare in desert places And Gage of every uncleane and hatefull bird Not only such as by the Law were unclean and might not be eaten Lev. 11. But dreadfull to the sight of men or which in nature are hatefull and hurtfull to men as Scrich-Owels Kites Vulturs Gripes Ravens c. All these denote horrible desolation for experience teacheth that old Castles Townes and unhabited places are for the most part the abode of Devills Ghosts Beasts Harpies and hatefull birds for such kind of creatures delight in deserts and desolate places remote from the company of men so that the Angell proclaimeth a horrible change of the Babylonish state For where before stood the stately walles Royall places high towers and Chappels of Romish Saints there shall lie broken walls rubbish and ashes where before the most holy Father the Pope with his Purple
whom it is commonly said Vendit Alexander cruces Altaria Christum Vendere jure potest emerat ipse prius Allexander sels Crucifixes Christ and Altars high And reason good he should do so for first he did them buy Of such kind of Merchandizing MANTUAN Venalia nobis Templa Sacerdotes altaria sacra coronae Ignis thura preces Coelum est Venale Deusque Temples Priests Altars Sacred things and Crownes renowned too Fire Frankincense Prayers Heaven and God here sell we do Who now will wonder that this merchandize shall hasten Romes destruction Hitherto the first Angell The second comes forth The second Part of the Chapter An Exhortation to the Godly to go out of BABYLON The lamentation of Kings Merchants Shipmasters and the rejoycing of the Heavenly Inhabitants 4 And I heard another voyce from Heaven saying Come out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues 5 For her sinnes have reached unto Heaven and God hath remembered her iniquities 6 Reward her even as shee rewarded you and double unto her double according to her workes in the Cup which shee hath filled fill to her double 7 How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen and am no Widow and shall see no sorrow 8 Therefore shall her plagues come in one day death and mourning and famine and shee shall bee utterly burnt with fire for strong is the Lord God who judgeth her 9 And the Kings of the Earth who have committed fornication and lived deliciously with her shall bewaile her and lament for her when they shall see the smoake of her burning 10 Standing afarre off for feare of her torment saying Alas alas that great City Babylon that mighty City for in one houre it thy judgement come 11 And the Merchants of the earth shall weep and mourn over her for no man buyeth their merchandize any more 12 The Merchandize of gold and silver and precious stones and of pearles and fine linnen and purple and silke and scarlet and all thin wood and all manner vessells of Ivory and all manner vessels of most precious wood and of brasse and iron and marble 13 And Cynamon and Odours and oyntments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and slaves and soules of men 14 And the fruits that thy soule lusted after are departed from thee all things which were dainty and goodly are departed from thee and thou shalt find them no more at all 15 The Merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16 And saying Alas alas that great City that was clothed in fine linnen and purple and scarlet and decked with gold and precious stones and pearles 17 For in one houre so great riches is come to nought And every Shipmaster and all the company in ships and Sailers and as many as trade by sea stood afar off 18 And cried when they saw the smoake of her burning saying What City is like unto this great City 19 And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich al that had Ships in the Sea by reason of her costlinesse for in one houre is she made desolate 20 Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you on her THE COMMENTARY ANd I heard another voyce from Heaven This Angell is only heard but appeares not on the Theater Therefore Brightman calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namelesse Now wherefore he is not named nor comes forth we need not enquire after it perhaps it might be because he treats of things displeasing but the former also was no lesse odious to the Romanes Therefore we leave this to the wisedome of God We know that in Interludes sometime a voice and words are uttered by persons that are hid that the Assembly may be the more astonished Let therefore this unknowne voyce stir up our attention unlesse perhaps it were the voyce of God or Christ because he calleth the people His. Now the First part as we shewed in the Analysis is an exhortation to the Godly Afterward the lamentation of Kings and Romish Chapmen Lastly the joy of the heavenly inhabitants In the Exhortation the people of God are commanded First to goe out of ROME least they pertake of her sinnes and plagues Secondly to render unto her double Come out of her my people This in Ieremy 51.45 was the voyce of God unto the Israelitish people Goe yee out of the midst of her and deliver yee every man his soule from the fierce anger of Jehovah Therefore here also it seems to be Gods voyce because as I said he calls the people His. The words do a little differ yet the sense is the same and are directed unto all the Godly whomsoever that either have bin are or shall be at Rome not onely within her wals but the limits of the Romish Iurisdiction We see therefore that as there was in Babylon of old the very stocke of abominations a people of God but captive so in the new Babylon although it be the Seat of Antichrist yet there alwayes hath bin is and shall be some Godly and Elect God hath some of his in Babylon but Captives For by this people Rupertus well understands the Elect onely according to the counsell of God Therefore as often as the Papists demand If the Papacy were not the Church where then was it before Luthers time Let us also aske them if Babylon were not where then was the Church in the time of the Babylonish Captivity The church before Luther was in Babylon wherfore as the Old Church was in Babylon but oppressed thorow captivity So the Christian was under the Papacy captivated and oppressed Goe out of her The Israelites were commanded to goe out of Babylon first in heart by shunning her Idols and abominations After Seventy yeers bodily also by returning into Iudea under Cyrus Both goings out of the new Babylon are commanded unto us viz. with our hearts to flee and detest her Idols and abominations and corporally also as much as may be to depart from Rome and shake off the yoake of Babylonish Tyranny by vertue of the commandement Goe out of her By which first we may readily justifie our separating from Popery They indeed accuse us to be Schismaticks Hereticks who are fallen off from the Church But we have not left the Church of Christ but the Babylon of Antichrist God so commanding us Secondly the stupidity or madnesse of some is here reproved who by an unhappy desire to see Rome the Pope Cardinals and Romish Idolatry run to Italy to the great danger of their health Life Estates Conscience Salvation Such also who enjoying
the wedding guests ver 9. Blessed are they that are called c. The certainty whereof is ratined 1. by the Angels command to write it Write Blessed are c. 2. By asserting the truth of the sayings of God Ibid. In the second what both Iohn and the Angell did Iohn doth two things 1. he falls downe 2. with intention to worship the Angell verse 10. The Angell forbids it See thou do it not with a twofold reason 1. From the person to whom worship is not dew I am thy fellow servant 2. From Gods peculiar property Worship God Ibid. In the third What he saw 1. CHRIST comming with his Elect to Iudgement 2. The casting of Antichrist and his followers into hell under the Type of two warlike Armies Of which Type there are two parts 1. A description of each Army from ver 11. unto 20. 2. The event of the Battle ver 20. 21. Touching the former army is noted 1. The originall place whence it came from heaven being opened ver 11. 2. Christ the Captaine of these Forces and the Forces themselves The description of the Captaine is magnificall and divine I. By the placing of his body Sitting on a white horse II. His nature or disposition True and faithfull III. Office He judgeth and makes war in righteousnesse ver 11. IIII. His fiery eyes seeing all things His eyes weke as a flame of fire v. 11. V. The Royall Ornaments of his head Many Crownes ver 12. VI. The Majesty of his Name ver 12. 13. 16. VII His bloody Vesture verse 13. VIII His armour A two-edged sword proceeds out of his mouth ver 14. IX A reason both of his Vesture and Armour by changing the order The latter because he rules the Nations with an iron red the former because he treadeth the Wine-presse of the fiercenesse and wrath of Almighty God Of which Chapter 14.20 His Armies are noted to bee two First His Attendants of honour who follow the Captaine on white horses not to fight but for office sake Therefore they are not armed but clothed in fine linnen verse 14. Secondly His ministring servants whom God will send against the adversaries Of these is noted 1. By whom they are to be enrolled and called ver 17. I saw an Angell 2. Who they are All the foules flying in the midst of Heaven Ibid. 3. Their assembling Come and gather your selves together c. Ibid. 4. To what first figuratively Vnto the Supper of the great God ver 17. secondly properly That ye may eat the flesh of Kings as if he should say not to beat downe the adversaries for that Christ will doe by the word of his omnipotencie but to eat up the slaine Of whom he reckons up divers orders verse 18. Hitherto of the former Army Of the hostile army is noted 1. the Captain the Beast-Antichrist 2. His auxiliarie Vassalls the Kings of the Earth with their forces 3. Their Counsell to suppresse Christ and his Army ver 19. Lastly the Event of the Battle the adversaries are overthrowne which is aggravated by certaine degrees 1. By apprehending or taking of the Beast the False-prophet and them that were sealed with his Character and all his worshippers 2. The casting of them all into the lake of fire that is into hell ver 20 3. Slaying the rest viz. all that fought for Antichrist The Authour of this slaughter is Christ mounted on a white horse The Instrument his sword The Ministers the Foules filled with the flesh of the Adversaries Verse 21. The first part of the Chapter The Gratulation of the heavenly Inhabitants for the righteous Judgements of GOD and the marriage of the LAMBE drawing neere 1. And after these things I heard a great voyce of much people in heaven saying Alleluia salvation and glory and honour and power unto the Lord our God 2. For true and righteous are his judgements for hee hath judged the great whore which did corrupt the Earth with her fornication and hath avenged the blood of his servants at her hand 3. And again they said Alleluia and her smoak rose up for ever ever 4. And the four and twenty Elders and the four Beasts fell down and worshipped God that sate on the throne saying Amen Alleluia 5. And a voyce came out of the throne saying praise our God all ye his servants and ye that feare him both small and great 6. And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Alleluia for the Lord our God omnipotent reigneth 7. Let us be glad and rejoyce and giâ—â— boâ—â—ur to him for the marriage of the Lamb is come and his wife hath made her selfe ready 8. And to her was granted that shee should bee arrayed in sine linnen clean and white for the fine linnen is the righteousnesse of Saints 9. And he saith unto mee Write Blessed are they that are called unto the Marriage Supper of the Lambe And hee saith unto mee These are the true sayings of God THE COMMENTARY 1. ANd after these things I heard a great voyce Now comes forth the joyfull Company which celebrate the righteous Iudgements of God and as other things so in speciall such plagues as before were mentioned to be inflicted on the Romish Babylon In the words is no difficulty therefore we passe them over and come to the Coherence The use of this rejoycing in the thesis and hypothesis They who say in the Hypothesis that the ruine of Babylon shall affoard unto the Saints a most delightfull argument of rejoycing and praising God and in the Thesis that the Saints however they bee many times offended in regard of the prosperity of the wicked in this life and complaine as if God dealt hardly with them yet at length they shall perfectly know and openly confesse that the Iudgements of God are true and righteous in the whole government of the world They draw indeed a true and profitable doctrine from this place which is worthy of observation Notwithstanding in my opinion they doe not sufficiently touch the occasion and cause of the renewing of the Vision by this Chore or Company The occasion indeed Gagnaeus and Brightman do rightlie observe in their notes The occasion of the rejoycing from ver 20. Chap. 18. where the Angell exhorted the Saints to rejoyce over the judgement of Babylon Rejoyce over her thou Heaven and ye holy Apostles c. whereupon Heaven and all the Saints do now rejoyce and joyfully applaud the Iudgement of God But what is the reason that not here onely but formerly also the Company of Rejoycers are so often brought in For the Company of the foure and twenty Elders and foure Beasts singing to God sitting on the Throne and to the Lamb made entrance to the second Vision touching the Booke sealed with seven Seales Chap. 4. 5. The said Company of Elders closed up the third Vision with praising God and his
Kingdome Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne Chap. 14. Againe the Company of Harpers began the fift Vision with the Song of Moses and of the Lambe Chap. 15. Now here the Company of Rejoycers conclude the sixt Vision with rejoycing and triumphing because of the judgements of God and the Marriage of the Lambe The cause I say of this often iteration of thanksgiving and praysings The cause of the often iteration of Gods praises to me such seeme not to touch who observe not that the Revelation is a Propheticall and dramaticall representation distinguished into certaine visions and subdivided into certaine visionall Acts which ever and anon as we have often observed are renewed with Chores of singers both for a dramaticall decencie as also for a sacred pleasantnesse and delectation In the first Act of this vision Iohn saw the beast and the woman sitting on her the Angell shewing the mistery thereof and her destraction Chap. 17. In the second Act Three Angels proclaimed the burning of Rome commanding the saints to go out of her heaven to rejoyce There was heard also mourning wailing by kings merchants shipmasters and saylers for Romes desolation by fire Now in the Third Act appeares on the scene the company of Saints rejoycing in heaven who first being divided sing artificially by course one after the other Haleluiah The third Act of the second vision Praising the judgement of God Afterward all together with one consent celebrate the marriage of the Lambe The fourth Act will at length represent unto us the last battle of the beast kings of the earth gathered in Harmageddon against Christ the which in Chap. 16. v. 26. was broken off and the event of that battle These things for the help of the reader I have briefly repeated by which the matter of this whole vision may be the more clearely understood Now let us hear the Companies singing After these things that is after the burning of Babylon and the mourning of the merchants Of much people instead whereof The old version corruptly hath it of many trumpets both here and v. 6. This company is no other save that innumerable multitude Chap. 7.9 which were clothed in robes with Palms in their hands standing before the throne and singing salvation to our God viz. The company of saints triumphing with Christ in heaven Therefore he heard a voyce in heaven Neither doe I here seeke an allegory as some understanding by heaven the Church For Iohn heard the multitude visionally singing not on earth but in heaven Haleluiah The summe of the Hymne we shewed in the analysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrewes is Praise ye the Lord with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is to praise in Kal and Poel tobe mad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah With this David begins many of his psalms And therefore it is a word by which not onely the Iewes but Greekes and Latines also yea the Germaines and many other nations stir up themselves to praise and celebrate God so that the mystery which some say lies hid under this word in my understanding is of little Validitie Ierom to Marcella asking why Iohn writing in Greeke useth Hebrew words Epist 137. answereth because the first Church was gathered of Iewes the Apostles would not for fear of offending the beleevers innovate any thing but so deliver things as they had received them from the Cradle afterward the word being to be spread among all nations they could not alter what once they had taken up But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue Perhaps it may be to signifie the conjunction of the new Church with the old for which cause also certaine other Hebrew termes as Hosanna Amen Abba c. Seem to have been commonly used among Christians Brightmans reason If true were plausible viz. that hereby after the overthrow of Rome the Church of the Gentiles shall provoke the Jewes unto the faith The said Author before on Chap. 16. touching the sixt vial powred out on Euphrates affirmeth that by the Kings of the East who should passe Euphrates being dryed up are meant the Jewes who then in great number shall be converted to Christ according to the prophesie of the Apostle Rom 11. which conjecture is indeed pious but of little certainty as we there shewed Salvation and honour All Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God The kings copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God Vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or bee the sense almost being the same But in stead of the four atributes salvation and glory and honour and power to the Lord our God the old version hath onely three Praise and Glory and Power to our God Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version These same attributes the heavenly inhabitants sang to God Chap. 5. v. 13. 7. v. 12. Where we expounded every of them Here onely we observe two things First that this is no wish by which the glorifyed Saints and Angels pray that God might obteine these good things as if he had them not for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiencie possessing all salvation glory honour and power in himself and abundantly powring the same forth on his creatures But it is a confession of praise in which the saints of heaven celebrate and professe that God hath all these good things and that all creatures ought to ascribe the same to God The second that this rejoycing over Babylons destruction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing in evill For they rejoyce not over the afliction and torments of the whore which were contrarie to charity but that the glory of God is vindicated from her blasphemies the which is very good Wee therefore after the example of this multitude ought to ascribe our salvation all honour glory and power to the Lord our God that is with all our hearts and soules to blesse the Lord for his incomprehensible mercies unto us in Christ Iesus 2. Because true and righteous are his judgements This cause of the saints rejoycing shewes more clearely what I erewhile said that they insult not over the torments of the wicked out of an evill affection but are wholy bent in celebrating the righteousnesse and glory of God The first cause that the judgements are true and righteous is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs barke against God as if he were a tyrant The saints on the contrary
silence their blasphemous mouthes by confessing that the Lord in punishing of them is not tyrannicall in the least but a most righteous Iudge For it is just to give every one his own but in order of justice punishment for wickednesse is due to the ungodly When therefore God punisheth them his judgements are righteous And true that is certainely to be accomplished for though God doth a long while delay the punishments threatned against the wicked yet at length he truly executes the same So Psal 9 v. 9. Jehovah judgeth the world in righteousnesse he ministers judgement to the people in uprightnesse For he hath judged the great whore Specially they celebrate two examples of Gods righteousnesse as it were the neerest matter of their joy the condemnation of the great whore and the vindicating of the servants of God Both being manifestly worthy to be celebrated For that Great whore hath corrupted the earth by her fornication Now what is more agreeable to justice then that such a pest which hath defiled the inhabitants of the earth with her most filthy whoredome should be adjudged unto eternall damnation Moreover with her hand that is tyranically with fire and sword she hath oppressed killed the servants of God Now it is a righteous thing to avenge the innocent blood and such as are uniustly oppressed But God hath avenged the blood of his servants on the whore by rendring unto her such like punishments as she had before exercised For the destruction of the adversaries is the vindicating of the Saints Furthermore who this great whore is what her whoredoms what earth and how she hath corrupted the same need not on this place to be repeated Let us learne to acknowledge and celebrate Gods righteous judgements in destroying the adversaries And continuallie labour to walk with fear and trembling intreating the Lord that the like judgements fal not upon us 3. And again they said They conclude the thankesgiving by repeating the exhortation of Halleluiah to testifie the greatnesse of their joy They adde further And her smoake AND hath here an adversative sense as if he had said Yee praise God But the whore shall burne for ever and Ever Ribera interpreteth the smoake more coldly of the remembrance of the burning which saith he is alwaies to remaine and shall never be forgotten But they amplifie Gods judgement on the whore because the smoake of her burning and torment shall have no end but remaine for ever from Chap. 14. v. 11. And the smoak of their torment shall ascend up for ever and Ever signifying the everlasting torments that attend Antichrist and his followers in hell fire If perhaps the miserable Romanists by feare thereof might bee deterred from their Idolatrie Rose up for ever The present flame of her burning which they shall see with their eyes yeelds matter of joy Now the smoake ascendeth up Therefore Babylons condition is altogether deplorable 4 And the foure and twentie Elders The former Chore desisting another comes in singing that so God might be praised with a most sacred Symphonie of all the heavenly dwellers This was the company of Elders and Beasts often before mentioned Chap. 4.14 and Chap. 5.8 and Chap. 7. 11. and 11. 16. Here they serve as it were for a heavenly senate reverend in gravitie and majesty unto the former promiscuous multitude of the heavenly inhabitants whose joy and celebration of Gods judgements they approue of by their most grave acclamation closing up and as it were sealing the same in two words Amen Halleluiah as if they should say It is so as ye have before sung salvation and glory is truely due to our God His judgements are truely righteous Iust indeed is the condemnation of the whore and the vindicating of the innocent blood of the saints for Amen with the Hebrews is a particle confirming the truth and signifies Truely certainly God therefore is to be truely celebrated with praises Now who these Elders and Beasts are hath been largely declared on Chap. 4. and Chap. 5. The Elders represented the Company or Chore of Patriarchs and Prophets The Beasts the Apostles although as hath bin before shewed these may also be understood of the stationary Angels before the throne of God Whoever they bee certaine it is they are a more honourable company of the Church triumphant what the adoration of the heavenly inhabitants is For the Elders weare golden crownes on their heads and are clothed in white raiment holding harpes and golden vials in their hands c. And they sit upon foure and twenty thrones being as it were honorable administrators of the judgements and counsels of God But for reverence sake in this solemne assemblie they fall downe from their thrones on their faces before the feete of the divine Majesty casting off undoubtedly their crowns also as before Chap. 4.10 and religiously worship and adore God togither with the Beasts This adoration was an admiration of the powers of God a celebration of his judgments and workes a ready publishing of his mercies and lastly a testimony of their religious subjection In which they afford us an example of religious worship and thankesgiving For if the Saintes in heaven who are come to their journeyes end praise God incessantly how much more ought wee poore traveillers to worship the Lord without intermission Neither doe they adore one another but God sitting on the throne And therefore such as direct their worship unto others shall never come to this Chore of which thing the Angell will by and by instruct us 5 And a voyce came out of the throne Both companies had finished their Halleluiah notwithstanding the song of praises was not as yet ended Therefore another Chore is invited unto a new gratulation by another voyce A new voice out of the throne not of God sitting on the throne as before Chap. 14.13 A voyce from heaven and Chap. 16.17 A voyce out of the Temple The author of this voyce is not shewed being uncertaine yet we may easily gather that it was divine because it proceeds out of the throne yet not of God sitting but of the Lambe standing on the throne because he saith Praise our God Now Christ acknowledged God to be his and ours because he is the Lamb and Mediatour as if he should say The prayses of God touching his righteous judgements are not yet ended There remaine other works and benefits farre exceeding these judgements to be celebrated What these are the following Hymne shall teach us Now whom doth he invite All ye his servants The servants of God are all that are and shall be saved both Angels men For also the good Angels are preserved by grace in their integrity hence throughout the Scripturs they are named the servants of God as being spirits most ready to execute the ministries of God But as for men they are Gods servants both such who continually serve him with praises in heaven viz the saints triumphing with Christ as also who yet
are here on earth serving him with seare in faith and true piety viz. all the Elect and faithfull of the Church militant here below Whereas therefore the heavenly Herauld doth stir up in generall all the servants of God to praise him and in speciall all his fearers he sheweth that not only God is to be celebrated by the companies of the heavenly inhabitants apart but with ioynt wishes and voyces of all Gods servants together as wel of Angels as men as wel of the Saints triumphant in heaven as of the militant on earth that is by the vniversall consent or accord of the whole Catholick Church This exposition is not obscurely confirmed by the Vniversal particle All ye his servants No one therefore of Gods servants is to be silent The distribution also prooves the same small and great Therefore both children and old men men and Angels are invited to this duty of prayse Hence now may easily be understood what is meant by that great multitude whose loud and terrible sound Iohn did erewhile hear Moreover we see this voyce belongs to us also For if God be our God we must wholie imploy our selves in his service we must not be the servants of men and slaves of sinne but if we be Gods servants him we must feare above all things and onely worship If we feare God then let us joyne our selves to this Chore and gladly celebrate the Lord with all his servants 6 And I heard as it were a voyce Behold the essicacie of the heavenly voyce the willing obedience of Gods servants being commanded to prayse the Lord they all readily lift up their voyce to his praise Of a great multitude The old version corruptly renders it a great Trumpet This great multitude is the Vniversall Church of Gods servants in heaven and earth as we see by the voice comming out of the throne Therefore this voyce accord is great divers and weighty as it were of many waters running swiftly through uneven places so as a man cannot heare himselfe speake or of many thunders with whose eccho heaven and earth is filled Thus the holy Ghost aggravates this voyce not that it was terrible saue to the ungodly but so vehement and weightie that the Beast and Dragon with all his fornicators might yea were forced to hear the same By such like metaphors the voice of the 144000 sealed ones is amplified Chap. 14. 2. See the exposition on that place And they are taken out of Ierem. 51.55 This song of prayses belongs to the last times Now it will appeare from the following Hymne that this whole praysing song belonges to the last times not long before Christs comming to judgement in which undoubtedly we now live and therefore we are bound to joyn our voyce with the same the Church triumphant sings in heaven the church militant hath with joynt desires almost these hundred yeers since which the Church began to be purged from the dregs of Antichrist sung praised the Lord because he hath set up among us the kingdome of his Son and freed us from the tyranny of Popery intreating him at length to deliver that great whore to condemnation and avenge the blood of his servants on her Halleluiah for the Lord reigneth They begin the hymne as before with Halleluiah But the argumentes of their joy are more magnificent then before And they are two One properly concernes the glorie of God the other of the Church Of the former they say Because the Lord God omnipotent hath reignea that is hath now at length declared that he is truely king omnipotent God indeed alwaies reigneth How God now reigneth and is to reign afterward and did never cease governing the world and Church But now his kingdome is obscure because of Antichrist and wicked mens cruelty who hitherto have as it were without punishment tumultuously raged in his kingdome But at length God shall reigne alone and manifestly having subdued all adversaries and abolished all powers in this life Then he shall be said truely to reigne when he shall appeare so to reigne as that in regard of his following glory he seemed not to have reigned before For many things are then said to bee when they begin to be manifested Therefore he is said then to reign not according to the essence but forme of his kingdome in which respect also Paul saith 1. Cor. 15. That then Christ is to deliver up the Kingdome to God his Father 7. Let us bee glad and rejoyce By another more effectuall argument they stirre up to gladnesse and praysing of God from the circumstance of time At joyfull times we are to rejoyce But weddings are times of gladnes then the bridegroom and the bride with great applause of kindred and friends goe to embrace each other But least they might seeme to rejoyce for their owne good onely they adde And let us give honour to God Not by conferring on him that which he hath not but by acknowledging and celebrating his infinite justice and power in punishing the wicked his goodnesse and mercy in vindicating his servants the which he hath from and by himselfe So that they shew unto us the fountaine and manner of true rejoycing in God For then we truely rejoyce when we give honour to God when we acknowledg and confesse with a willing mind that God is the author of that good we enjoy so saith the Apostle I rejoyced greatly in the Lord Philip. 4.10 and bids us to rejoyce in the Lord our God that is to attribute the glory of all good to God Hitherto the exhortation Now let us consider the reason Because the marriage of the Lambe is come The Lamb is Christ as before we shewed His wedding or marriage is the solemne and most joyfull copulation of the bride and bridegroom Christ is the bridegroom so he calleth himself Marc. 2. 19.20 1. Tim. 2.6 Ephe 5.27.26 and so the Baptist cals him Iohn 3.29 But who is the bride The holy Catholick Church 2. Cor. 11.2 Ephes 5.26 whom Christ hath espoused by giving himselfe a ransome for her sanctifying and cleansing her with the washing of water by the word to present her to himselfe a glorious Church not having spot or wrinkle or any such thing c According to the promise I will betroth thee unto mee for ever in righteousnesse Hosea 2.19 and in judgement and in loving kindnesse and in mercies J will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. Now although this betrothing between Christ and the Church be in this life so that wee are Christs and Christ ours and dwels by faith in our hearts neverthelesse the marriage is not yet Now is the espousal time the marriage being differred to the end of the world For the bridegroom is yet as it were in a farre countrey viz. in the heavens neither is the bride as yet prepared because all the Elect that are to be gathered are not yet gathered
have yet the worship of Angels is thereby overthrowne For they themselves denie that Latreia is to be rendred to Angels Now Duleia the Angel refuseth by his owne supposition Therefore neither the worship of Latreia nor of Duleia is due to Angels Moreover the cause Ribera feineth of the Angels refusal is false and frivolous False because the Angel makes his owne person not the reverence of Christ the reason thereof I am thy fellow servant It is also frivolous For so the Angel ought to have worshipped Iohn that he might honour Christ in his Minister or servant But the Angll was not ignorant that he also was Christs Minister and indeed greater then Iohn as shall appeare Chap. 22. Therefore he ought not to have refused this worship that in him Christ might have been honoured Behold what shifts idolaters are put too and how they are ensnared by themselves Now whether Iohn did well or not Whether Iohn did well in worshipping the Angel is no great question Rightly saith Ribera he adoreth the messenger of the most High God declaring most joyful things unto him But this is false because not Gods nessenger but God himselfe must be adored otherwise all the Iesuites who call themselves messengers of the most High God and companions of Iesus ought religiously to be worshipped by us and so much perhaps they desire But the Angel forbids the thing Therefore Iohn did erre either through humane frailtie or by mistaking the person Otherwise the Angel should have reprooved him vnjustly For that which is rightly done is unjustly reprooved And therefore Bellarmin contradicts himself in affirming so boldlie Lib 1. Adorson Cap. 14. That Angels in respect of themselves are to be worshipped and yet they doe well in refusing to be worshipped This Italian supposeth that they may sport with Angels in religious worship as they use to doe in their complements where one servilely bowing himself is ambitiously restrained by the other And thus also Alcasar the spaniard toyeth See thou doe it no He simply forbideth al manner of religious worship not this or that kinde as Idolaters feine In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See to Least breaking of his speech as it were for haste the sooner to lay hold on Iohn and hinder him from worshipping of him To worship the creature an abom inable wickednes to signify how great an abomination it is religiously to worship an Angel or any creature Therefore the Angel refuseth the honour of worship simply whether we respect the kind of honour or Iohns intention For the honour was unlawfull because no religious worship is due to the creature but onely to God Iohns intention also was erronious for he erred either in the fact or in the person intending to worship him whom he might not or thinking him to be who he was not But undoubtedly his errour was not in the person but in the Fact I am thy fellow servant The reasons why the Angel refuseth this strange honour are two The first is taken from his person I am thy fellow servant and of thy brethren as if he had said It is no way lawfull to worship fellow servants because hereby we should make our selves servants of servants But the Angels are our fellow servants Therefore it is not lawfull to worship Angels This argument of the Angel cannot by any destinction of worship be shifted of in the least For the Sophisters themselves confesse that the worship of Latreia is not to be rendred to Angels neither doth the worship of Duleia by the Angels reasoning belong to them because they are our fellow servants the which Peresius a Popish writer De tradit Part. 3. Consid 7 hath well observed Now they are our fellow servants because they serve with us the same Lord who is God and Christ And of thy brethren The rest of the Apostles and ministers of Christ That haue the testimony of Iesus For who preach the Gospel revealed by Iesus Christ The phrase shewes that the Evangelist Iohn was the writer of this prophesie who familiarlie cals the Gospel the testimony of Iesus as we have observed before Worship God The second reason is taken from that which is proper to God The proper worship of God is not agreeable to Angels but God alone But all religious adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gods proper worship Therefore it belongs not to mee but to God alone Let Popish sophisters studie what they can they shall never avoyd the Angels argument vnlesse they say Either that the Angels are more ambitious now adayes then this Angel was Or they must obtrude on them against their wils strange worship and make them sacrilegious supplanters For the Angel saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship God with Latreia nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him with Donleia But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adore him referring the whole kind of religious adoration to God alone The testimony of Jesus A reason why he cals himself Iohns fellow servant and of his brethren because the same testimony of Iesus committed to Iohn and the rest of the Apostles was committed to him also to wit the spirit of revealing the prophesie to Iohn It is a synecdoche The reason is thus Vnto whom the same testimony of Iesus is committed they are fellow servants To me and to you is commited the same testimony of Iesus The reason because the testimonie of Iesus is the Spirit of prophesie But it is committed to mee to reveale this prophesie to thee Therefore c. The third part of the CHAPTER Christ prepares himself to the judgement of the Beast and kings of the earth with the casting of these into the Lake of fire 11 And I saw heaven opened and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make war 12 His eyes were as a flame of fire and on his head were many crownes and he had a name written that no man knew but he himself 13 And he was clothed with a vesture diptin blood and his name is called The Word of God 14 And the armies which were in heaven followed him upon white horses clothed in fine linnen white and cleane 15 And out of his mouth goeth a charp sword that with it he should smite the nations and he shall rule them with a rod of iron and he treadeth the winepresse of the fiercenesse and wrath of Almighty God 16 And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 17 And I saw an Angel standing in the Sun and he cryed with a loud voyce saying to all the fowls that fly in the middest of heaven Come and gather your selves together unto the Supper of the great God 18 That ye may eat the flesh of kings and the flesh of captaines and the flesh of mighty men and the flesh of horses and of them
viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
to God Iehovah which againe plainely proveth the Divinitie of Christ our Lord. 16. And he hath on his vesture and on his thigh That he may once for all fullie set forth the invineible power and immense Majestie of this Iudge he cals him King of kings and Lord of lords The which title many Monarchs have indeed arrogated to themselves as Nebuchad-nezzar Xerxes Alexander but falsely It beeing proper to this Captaine who alone is the Monarch of Heaven and earth for to him alone is given all power in Heaven and earth Given I say not onely in time according to the dispensation of the flesh through his exaltation at the right hand of God but also from al eternity according to the nature of the Dietie by eternal generation of the Father As the Father hath life in himself viz. from eternity So he hath given to the Son to have life in himself viz. from eternity that as all men honour the Father so they should honour the Sonne also Therefore he hath this title King of kings and Lord of lords common with the Father as being one God with the Father The xxxviii argument of Christs Dietie whom the Apostle sets forth by this his proper title which again is an evident argument of Christs Dietie Now how the Samosatenian hereticks labour to shift this off with the vindicating of the same hath before bin expounded on Chap. 17.14 This name he hath written on his garment to signify that the Divine Power and Majesty of this Captaine shall then be apparent to all creatures that he may be openly acknowledged worshiped by all It is written also on his thigh to denote the eternity of his power and Monarchie For by the thigh the scripture usually vnderstands the generative force and propagation of posterity as often we have it in Genesis and Exodus Therefore he carries the name on his thigh because his kingdome shal be propagated endure to all posterities that is unto eternity 17. And I saw an Angell standing Thus much touching the honourable armies the troopes of Angels Now other administring forces are called foorth which in some manner are to be imployed in executing vengeance viz. all the ravenous birds of heaven Notwithstanding they are not called to the fight but are invited to the banquet Who this Angel standing in the Sunne should bee needs not curiously to be enquired after He was an he rauld proclaiming the Captaines comming being an Angel either really or in appearance For Iohn records what he saw Neither is it necessarie to seeke for mysteries in every circumstance of the visions He cals him indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Angel for A CERTAIN ANGEL because he stood before the other without the Camp going before like an Herauld of armes Standing in the Sunne That is in the midst of heaven in a cleare and high place that he might be seen and heard of al the foules which serves to the decencie of the Action For Heraulds when they publish the Edicts of Princes Vsually stand in some Eminent place that they may be the better seene of all men And here I seeke no other my stery And cryed with a great voyce Like as Heraulds use to doe that they may be heard afar off also the efficacie of the voyce is here noted for this cry shal not be in vaine but at the very instant the foules are in readinesse Now perhaps we may say that this Angel is the Archangel this voice that great trumpet of God with which Christ shall descend on the clouds 1 Thessa 4.16 Come and gather your selves together unto the supper This whole Propheticall allegory is taken out of 39. of Ezech. v. 17. For the Revelation hath many things common with the visions of Ezekiel and Zacharie There the Prophet thus prophesieth against Gog and Magog understood by many to be the two Antichrists viz. the Turke the Pope touching which we shal Treat in the following Chap. v. 8. Assemble your selves come gather your selves on every side to my sacrifice Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slaughter that J doe slay for you The comparing of the present place with Ez. 39.17 even a great sacrifice upon the mountaines of Israel that ye may eat flesh and drinke blood Ye shall eate the flesh of the mighty and drink the blood of the Princes of the earth of Rams of Lambs and of goats c. Al things are alike save that the Prophet is there commanded to proclaime Here the Angel proclaimeth There both the fowles and beasts also are called here the fowles onely There they are called to the sacrifice Here to the Supper of the great God There to eat flesh and drinke blood here onely to eate flesh There to eat the flesh of the Mighty and the Princes of the earth here to eat the flesh of Kings Captains mighty men of horses and of them that ride on them of free-men and bond-men of small and great c. The sense of both Allegories is the same This indeed shall not Litterallie be accomplished at the last judgement for the birds of the ayre and beasts of the field with all the elements shall be consumed with fire But under this similitude is set forth the horrour of the last judgement For as after some bloodie combate the Ravenous birds as Crowes Ravens Kites and such like Harpies flie to the prey as it were to some great Feast and feed upon the dead carkeises so after the like manner the enemies beeing overthrowne by a great slaughter and torne as it were by vultures shall be cast into the everlasting fire of hell This supper therefore is the judgement of God it self by which the wicked shall be consumed He cals it the Supper of the great God Because it shal be prepared by him The xxxix argument of Chr. deity Now This great God is the same who even now was called the King of kings and Lord of lords viz. Christ the Iudge which again is an evident argument of his Divinity 18 That ye may eate the flesh of kings To wit of the earth whom the three uncleane spirits gathered in Harmageddon to fight against the Lamb in defence of the Beast Chap. 16.14 It seemes to be doubtful whither these kings be those ten who were as in Chap. 17. to give al their power to the Beast to fight with the Lamb and be overcome by him The reason of the doubt ariseth hence that those ten kings should hate the whore and burne her with fire that is destroy Rome the seate of Antichrist But it is not probable that they should defend the Beast who shall destroy the whore and seat of the Beast The thing therefore shall be thus If not all yet certainely many of those Ten Kings forsaking the Papacy shall turne to Christ and destroy Rome And that which many shall doe all are said to doe yet some shall still adhere to Popery who after the burning of Rome shall
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
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
in the least to be proved by the Apocryphall History touching Raphael apprehending the devill and binding him in the desarts of Aegypt Iohn therefore saw Christ in the forme of an Angell not falling but descending from Heaven to wit by his Incarnation Eph. 4.10 Ioh. 3.13 Hee that descended is the same also that ascended And no man ascended up to Heaven but he that came downe from Heaven even the son of man which is in Heaven But thou wilt say to what purpose was it that Iohn should see the Incarnation of the Son of God a thing known and past some while before Yea it was to great purpose at least in a word to note the originall of the Authour of so great a worke which then began to be done and which was to continue a thousand yeeres that Satan being restrained from seducing the nations the fullnesse of the Gentiles should come into the Church he therefore saw Christ descending from Heaven that he should bind Satan that is destroy the workes of the devill as other so chiefly that horrible Idolatry and diabolicall worshippings by which Iudea excepted he had hitherto seduced all Nations This end of the Angels descending and this cause of the Dragons binding is plainly declared ver 3. For if Satan should have been permitted to sway any longer among the Gentiles in vaine the Apostles had preached the Gospell unto them Therefore Satan was to be bound that is by the singular power of God restrained that he should no longer bewitch the Nations who by the preaching of the Gospell were to be gathered unto the Church of Christ Now I see no reason why we should leave so cleare and plaine an Interpretation especially seeing such as like not the same alledge nothing more probable or agreeable to the present Type The first birth or beginning of the Church gathered of the Iewes and Gentiles was somewhat more manifestly shewed unto Iohn under the Type of a woman in travell Chapter 12. unto which the History of this Chapter doth much accord as I touched in the Preface of the Vision Having the Key of the bottomlesse Pit Touching this Key and Pit See Chap. 1. ver 18. and Chap. 9.1 The Key of the bottomlesse pit is the power of Hell This Christ hath one way Antichrist another way as was there shewed The Pope hath the same by prevarication How christ the Pope have the keyes of the bottomlesse pit Christ by power given him of the Father The Pope hath it to open the Pit of Hell and thence to draw out the pestilent smoake of his doctrine and the hellish Locusts Christ hath it to shut up the Dragon in the bottomlesse pit A great Chaine That is long and strong enough to bind the most cruell adversarie as the forme of a Dragon Chap. 12.13 shewes him to bee This Chaine doth metaphorically denote the omnipotency of Christ and all other meanes by which he hath bound Satan as his Passion Crosse Death and Buriall Resurrection Ascension the sending of the Holy Ghost and chiefly the doctrine of the Gospell by the preaching whereof Christ hath as strongly bound Satan by destroying and rooting out Paganisme among the Gentiles and converting them to the Faith as when a mightie adversary is bound by the Conquerour with a great chaine 2. And he laid hold on the Dragon What is this but the casting out of the Dragon and his Angels into the earth by Michael as in Chap. 12.9 This Angell therefore and Michael there spoken of is one viz. Christ whose Victory over Satan was there figured out generally that he should no more accuse the Elect in the sight of God but here specially that he should no more seduce the Nations as it is in verse 3. And that we may certainly know that this Dragon is the same whom Michael there did vanquish The same dragon that is here bound was overcome in chap. 12. he is here set forth by the same Titles The old Serpent the devill Satan the reason of which we there expounded Now this so exact a description doth altogether constraine us to understand here by the Dragon none other save the devill and Satan For wherefore should hee be defined with so many names which alwayes in Scripture denote the devill if some other adversary ought to be understood Therefore in this place I can no more subscribe to Brightman who will have this Angell to be Constantine the Dragon Maxentius and Maximinus whom he destroyed for the good of the Church then to Lyra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus bound him This binding saith ANDREAS is the casting downe of the devill which was done by the force of the Lords Passion The binding of Satan for thereby the power of Satan is bound a token of which thing was seene in the destruction and overthrow of the heathenish Idolatry the demolishing of Idolatrous Temples the ceasing of Sacrifices on their Altars and at length the knowledge and obeying the will of God revealed throughout the whole world the sum is It is Christs victory over Satan of which mention is made in the Gospell The Prince of this world is judged Io. 16.11 Luk. 10.18 Ioh. 12.13 I saw Satan as lightning fall from Heaven Now shall the Prince of this world be cast forth But the manner of his binding is more exactly expressed in the following verse 3. And cast him into the bottomlesse Pit That is thrust him as it were fettered into the Infernall Prison And shut him For shut him up locking as it were the bottomlesse Pit that the Dragon might not come forth And set a seale upon him To wit on the doore of the bottomlesse Pit that neither he should breake out or any dare to breake open the prison before the time as the Iews sealed the doore of Christs Sepulchre Mat. 27.66 Dan 6.17 And Darius with his owne Signet sealed the Den of Lions that there might come no deliverance to Daniel save onely from God All these things are spoken after the manner of men to signifie the fullnesse of Christs victory over Satan for by his power and dominion Satan is kept as fast bound as a Malefactor in Prison and shackled by the Iudge An evidence hereof we have often in the Gospell where the devils beseech Christ that he would not send them into the bottomlesse Pit or prison Luk. 8.31 but the end which is added is well to be observed That he should no more seduce the Nation To wit with so free and full sway as formerly he had done The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more is very emphaticall This is the end for which Christ bound Satan that he should deceive the Nations no more Formerly therefore he had freely seduced them now he is bound or hindred from further seducing them that is from hindring any longer the faith and preaching of the Gospell unto the
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
part of the world or things it shall be is I think known to no man Ludovicus his jest on Sophisters disputing of this fire On which place Ludovicus Dives pleasantly jesting and deriding the vanitie of Sophisters what saith he to no man O Augustine thou hast not heard our Scholasticall Swash-bucklers of whom the least in degree is not ignorant that it shall be that Elementary fire whose abode is between the Ayr and the Globe of the Moone namely it being to descend But if thou approve not this there will not some be wanting to swear religiously that this fire shall proceed from the heat of the beams of the Sunne raised in the middle Climate of the Aire most thicke and ardent beames closing there together as it were into an hollow glasse or mirrour But it is no wonder In thy time O Austine there was no such use of fire as now seeing not to speake of Divines our Philosophers whither it be in the middle of December or in the middle of July they with mouth hands and feet handle and treat of nothing but fire Of Philosophers they become Divines and so transferre this kind of Philosophy into the more sacred Schooles They therefore can more casily define the fire then either Thou thy equals or Praedecessours Thus hee These delights therefore we leave unto incendiary Monkes who from the fire of Purgatory and Hell doe daily warme their Kitchins and daily threaten the Evangelicall Heretickes with fire and fagots The Holy Ghost himselfe interprets this Lake and this Fire not by the place or matter but by the miserable condition thereof Which is the Second Death Of which Chap 20.6 The first death They that have part in the First Resurrection on such the Second that is Eternall Death hath no power which shall be the casting of the damned with the devill and the Beast into everlasting torments For the first death is the falling away of the Soul from God The remedie whereof is the First Resurrection which is a raising of the Soule from the death of sinne through Faith and Repentance in this Life These are not in danger of the Second death because they shall have part in the Second Resurrection which is a raising up unto life and eternall glory See what was said before Chap. 20.5.6 The Second Part of the CHAPTER Beeing a Speciall VISION and Type of the Heavenly Jerusalem 9. And there came unto mee one of the seven Angels which had the seven Vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambes wife 10. And he carried me away in the Spirit to a great and high Mountaine and shewed me that great City the Holy Ierusalem descending out of Heaven from God 11. Having the glory of God and her light was like unto a stone most pretious even like a Iasper stone cleare as Chrystall 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the East three gates on the North three gates on the South three gates and on the West three gates 14. And the wall of the Citie had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the City and the gates thereof and the wals thereof 16. And the City lyeth foure square and the length is as large as the breadth and he measured the Citie with the reed twelve thousand furlongs the length and the breadth and the height of it are equall 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angell 18. And the building of the wall of it was of Iasper and the Citie was pure gold like unto cleare glasse 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones The first foundation was Iasper the second Saphir the third a Chalcedony the fourth an Emerauld 20. The fifth Sardonix the sixt Sardius the seventh Chrysolite the eight Beryl the ninth a Topas the tenth a Crysoprasus the eleventh a Iacinct the twelfth an Amethyst 21. And the twelve gates were twelve Pearles every severall gate was of one Pearle and the street of the City was pure gold as it were transparent glasse 22. And I saw no Temple therein For the Lord God Almighty and the Lamb are the Temple of it 23. And the City had no need of the Sun neither of the Moone to shine in it for the glory of God did lighten it and the Lambe is the light thereof 24. And the Nations of them which are saved shall walke in the light of it and the Kings of the Earth doe bring their glory and honour unto it 25. And the gates of it shall not be shut at all by day for there shall bee no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambes booke of life THE COMMENTARY 9. AND there came unto me one of the seven Angels Hitherto of what John saw and heard generally Now followes a speciall Vision and Type of the Heavenly Ierusalem in which is allegorically shadowed out not so much the pleasantnesse and magnificence of the place in which we shall bee in blessednesse in the highest Heaven as our future unspeakable blessednesse it selfe For this Citie is not Heaven it selfe but the glorified Church in Heaven for bee calleth the Citie here described the Bride and Wife of the Lambe But the Bride and Wife of the LAMBE is not Heaven but the glorified Church Now he recordeth as we shewed in the Analysis first the occasion of the Vision secondly the manner and place of the Vision lastly the Vision it selfe The occasion is in this verse Hitherto Iohn stood in the desert where he was carried in the spirit by one of the seven Angels pouring forth the Vials Chap. 17.3 to see the judgement of the great whore sitting upon the Beast What things he there saw and heard he hath declared at large Now that same Angell being one of the seven Pourers forth of the Vials for I understand it of the selfe same who seemed as above I said to be the seventh pouring out the last Viall into the Aire and proclaiming the end of the world comes unto Iohn that is returnes unto him for undoubtedly he had turned aside and as before he had said Come hither Chap. 17.1 I will shew thee the judgement of the great whore So now he saith I will shew thee the Bride the Lambes wife A wonderfull affabilitie of the Angell touching which above without being
safety of the glorified Church is out of all danger that therefore there is no need of this wall For this very security is here signified by the Allegory of a wall And twelve gates In the wall gates are made for the Citizens and others to go out and in This wall hath twelve gates excellently placed guarded and beautified For all the gates have Guardians to keep them not men but Angels who are watchfull strong and unwearied Every one hath Emblems written on it the names of the twelve Tribes of Israel Three gates are ordered unto the severall corners of the world that there might bee most easie accesse from all parts unto the same By the Gates they understand the doctrine of the Gospell by which Heaven is opend unto us by the Angels the Patriarchs Prophets and Apostles who by their preaching have shewed us the way to Heaven and doe all belong unto this Citie By the names of the twelve Tribes written thereon they understand the full gathering of al the Elect of the Spirituall Israel into the same Three gates stand towards the East three to the North c. because this Church is gathered from all parts of the world Whether by the number of the Gates being three on each side of the wall bee a mysterie of the Trinitie as Andreas supposeth I neither know nor date affirme least according to the number of the Gates the number of the divine persons should be also multiplied It is more agreeable to observe here an Allusion unto the type of the holy Citie described by Ezechiel Chap. 48.30 for that also had twelve gates named after the Tribes of Israel viz. Three gates Northward One of Reuben one of Judah one of Levi. Three Eastward One of Ioseph one of Benjamin one of Dan. Three at the South One of Simeon one of Issachar one of Zebulon Three Westward One of Gad one of Asher one of Naphthali Now that Citie represents the Church Militant of the New Testament because all the Tribes of the spirituall Israel that is all the Elect from al the corners of the Earth were to be gathered unto the same Such also in this place is the representation of the Church Triumphant in Heaven 14. And the wall of the City He commends the strength of the wall from the foundations on which it was built For without a firme foundation a wall is ruinous and must needs decay The foundations he saith are twelve the pretious materials whereof are expounded ver 19. to wit so many pretious stones most firmely sustaining this wall and having the Names of the Apostles in them But Christ is the onely foundation holding and keeping up the Church 1. Cor. 3.11 neither can any other be laid c. How then are the Apostles foundations And if the Apostles be foundations then saith BRIGHTMAN this is not that Eternall Citie in the Heavens I Answer Why the names of the Apostles are written in the foundations Iohn saith not that the Apostles are foundations But that the names of the Apostles were written or graven on the foundations that is they were called after the names of the Apostles one being called Peters another Iohns c. Why so for honour sake because the Apostles in this Citie shall excell others in glory But why written in the foundations Because they by their preaching laid the onely foundation which is Christ For what Paul saith of himselfe As a wise Master-builder I have laid the foundation that every one of them could say also of himselfe Which is the reason that however the foundation bee but one yet he saith they are twelve according to the number of the twelve Apostles because that one Foundation was so fully laid by every one of them How there are twelve foundations as there might seem to be twelve foundations the same being as it were laid twelve times or by the twelve Apostles But why is Paul omitted seeing he laboured more then the twelve Because at first CHRIST chose twelve onely unto whom Paul was afterward added coming as it were into the labours of the rest But seeing the names are not expressed no one of the Apostles can be said to be omitted Of the Apostles of the Lambe Or of Iesus Christ for so the Apostles stile themselves in their Epistles 15. And he that talked Now also he describes the most ample and absolute figure of the Citie first shewing whence he received the exact knowledge therof viz. from the Angels measuring He that talked with me That is one of the Angels of the seven Vials who had said before unto me Come hither I will shew thee c. Had in his hand a golden Reed That is a measuring Instrument to mete the wall and gates like as Master-builders use to examine the whole building by a measuring rule whither all things do well agree Now the end of measuring was to make known the quantitie so as Iohn might precisely understand and describe unto us the most absolute figure of this mysticall City This also is taken out of Ezech. 40.5 where the Prophet saw the Architect Angell of the Church that is Christ with a measuring Reed of six Cubits and foure fingers to measure the Court of the new Temple and of the situation and of the City 16. The City is just fouresquare And the Citie lyeth foure-square The City he describeth to be just foure square which kind of forme is most solid constant and perfect because the longitude and latitude of all the parts is equall for this Citie equally consisteth of all the Elect wherefore hee denotes the immoveable firmenesse of the same The quantitie is 12000. Furlongs which make 375. Germane miles It is ambiguous whether this were the measure of the whole Circumference or of every of the sides or squares of the Citie If of the sides then the Circumference was 48000. Furlongs that is 1500. Germane miles but the whole Circumference seemes to be noted so that every side contained 300. Furlongs that is 93. Germane miles and three quarters Therefore this Ierusalem is far greater then Babylon of old The greatnesse of Babylon which as Herodotus describeth was foure square in Circumference 480. Furlongs that is fifteene Germane miles each side 120. Furlongs that is three Germane miles and three quarters It had also a great and high wall fiftie royall Cubits in thickenes and two hundred in height of Brick stone and morter But this City is much more magnificent and strong For Babylon was taken by Cyrus by Alexander and spoiled by divers adversaries But this is inaccessible and cannot be vanquished by any enemy but remaines stable for ever 17. And he measured the wall thereof Thus much of the Cities Circumference The measure of the wall was 144. Cubits Therefore hee rightly cals it a high wall which no adverse power can easily overcome Hereby saith Andreas is signified the fruitfulnesse of the doctrine of the Apostles for the measure of the wall is
made up by multiplying the twelve Apostles by 12. A Cubit commonly is from the Elbow unto the fingers end hence the measure of a Cubit is sixe hand-breadths or 24. fingers So much is the common Cubit The Royall Cubit saith Herodotus exceeded the common by three fingers The Geometricall Cubit is as much as six ordinary Cubits The measure of a Cubit Herod lib. 1 Here wee may understand ordinary ones which seemes to be intimated by the following Addition This is the measure of a man that is of the Angell The meaning is that the Angell measured according to the ordinary measure of men But BRIGHTMAN demands what use there is of this kinde of measure in Heaven But by the same reason we might aske what of the Angels measuring on Earth Iohn saw the Citie out of Heaven Therefore he saith it was measured of the Angell by the measure of a man that is commonly used among men 18. And the building of the wall He goes on to set forth the excellency of the wall foundations and the whole Citie from the incomparable worth of the matter The wall is built of Jasper Before he said that the light which the Citie had in stead of the Sun was like to Iasper cleare as Chrystall Who ever saw the like Historians commend the wall of Babylon for the height thicknesse and soliditie of the matter which was brick with sand Pich and mortar betwixt the same This wall is of meer Iasper a pretious stone Therfore this structure of the wall denotes the happie and alwayes flourishing life of the Saintes The citie was pure Gold The raritie and worth of gold is commonly known Lib. 37. and Plinie commends it largelie for it is a most pretious metall and being often tried in the fire comes out very pure without drosse not consumed by the use therof as other metals Such is the excellent matter of the whole citie wholy Gold and that most purely cleansed from all drosse what can be more excellent more desirable then such a citie That of Horace is known Auri sacra fames quid non mortalia cogis pectora Now if wee are taken up with a desire of Gold 1. Pet. 1.18 why should wee not long much more after this Golden Citie All other gold how excellent soever it bee is corruptible as Peter witnesseth This is incorruptible because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure from all dregs of corruption Like to cleare glasse The wonderfull brightnes of the City glistering with gold like pure glasse as it were Chrystall The former belongs to the excellency of the matter the latter unto the brightnesse thereof Gold shineth and is solid Glasse is cleare but not solid Therefore it is both a Golden Citie and brightly shining in glory The Holy Ghost found nothing so pretious so beautifull and deare unto us whereby enough to commend the excellency and splendor of the Caelestiall Citie that so our hearts being drawne off from the filthy delights of the world hee might stirre us up to long after the Heavenly Ierusalem Now this most pure gold and most pure glasse sufficiently argues that this Type is not as yet sutable unto the Church Militant on Earth for she is not yet wholly gold not yet wholy bright but is mixed and obscured with diverse dregs of sin so long as she defiles her feet with the dirt of this world Therefore undoubtedly this is the Heavenly Ierusalem 19. And the foundation of the Wall The matter of the Wall and Citie being expounded hee also sets forth the matter of the Foundations not lesse pretious gold they are not but pretious stones more pretious then gold And this serves to the decorum or grace of the matter For gold in regard of its lustre and purity is set forth to the view of men digged out of the Earth not put into the same But foundations of buildings are digged deepe into the earth being ordinarily of stone because of its incorruptible solidity to support the building-Therefore the foundation of the wall of this Citie are of stones not cut smooth or made of bricke but of most pretious and polished pearles In that hee saith they were garnished with all manner of pretious stones it may be understood either that all the foundations were adorned with diverse pearles or that they were all of whole gemmes as it were so many props and pillars of the wall which latter is more agreeable to what followes Now because the twelve foundations have the Names of the twelve Apostles In chap. 21 S. 38. Ribera labours much about the order 〈◊〉 which wee should follow in the numbring of the Apostles names But Iohn saith not that the Apostles were Foundations but that the Names of the Apostles were written in the foundations Besides the same order of the Apostles is not every where observed in the Gospell as Mat. 10. Mark 3. Luk. 6. Act. 1. which he himselfe confesseth For although Peter be alwayes set in the first place not that he was Prince of the rest but because he was first called as Chrysostom and Theophylact have well observed yet in the rest the order is not kept for sometime Andrew is second sometimes Iames sometimes Iohn sometime Iohn is the third otherwhile Iames sometime Iohn is the fourth otherwhile Andrew and so forward Furthermore he carefully enquireth which gemme is to be applied to each of the Apostles Also he searcheth out the reasons and manner scrupulously wherfore and how this stone should agree to this or that Apostle But verily seeing there is no certaine order of the Apostles set downe in Holy Writ this labour of his is frivolous Neither was the Angell troubled about the same but counted it sufficient to name every one of the foundations by severall stones BRIGHTMAN sheweth another mysterie in the pretious stones for hee thinkes that by them are denoted not the twelve Apostles but so many Iewish Doctors who shall become Teachers of the Christian Church and beare the names of the Apostles because they shall succeed them in number and society of rewards and that generally the common excellency of the gemmes shadowes out the dignity of those Evangelicall Doctors But that the severall gemmes signifie in what Regions and Places these Preachers of the Gospell should severally arise like as pretious stones grow in divers places some in the East some in the Indies others in Scythia or in Persia c. The which how solid it is I leave unto the judgement of others Andreas observeth that eitht of these twelve gemmes were of old set in the high Priests Breast-plate foure onely being changed whence he draweth the consent of the Old and New Testament Yet the excellency of the latter But to let this passe we come to the stones themselves The first Foundation was Iasper Here wee had need of an Artist or Lapidarie Iasper fully to lay open the nature and vertue of every of these stones and the interpretation also
〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter is understood in this place of a thing devoted to the devill and with him subject to condemnation as being prophane and to be troad under foot Such kind of Curse or Katanathema shall bee no more to wit as formerly it had been He understandeth the Dragon Beast Whore False-Prophet Locusts Sinne Death Sorrow Torment and whatsoever is adverse to Gods majesty and the felicity of the Church Indeed all kinde of Curse shall be in the Lake of fire with the Dragon Beast False-Prophet and all other reprobates but no curse shall be in the Coelestiall Citie or any thing to oppose the majesty of God or disturbe the joy of the Saints There I say shall be full freedome from all evill BEZA expresseth the Emphasis of the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katanathema thus Neither shal there be any more anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against any man making the sense that then the Church shall be without all spot or wrinkle from which it cannot in this life be wholly purged Thus it should note the absolute puritie of the Church in glorie of which also before Nothing that defileth shall in any wise enter into it Both senses do agree and lead us to understand these things of the state of the Church-Triumphant For of the Church in this life it cannot yet be said that no curse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in it It is true that Zacharie in Chap. 14. ver 11. saith that in the Church of the New Testament there should be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curse or devoted thing but he understands it finally or of the consummated state of the Church in Heavenly glory But the Throne of God and of the Lambe shall be in it This shall bee the removing cause of all curse from the Citie because it shall be filled with the majesty of God and of the Lambe which consumeth all pollution and averse power as fire doth the stubble For our God is a consuming fire to wit Deutr. 4.8 consuming all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things cursed devoted Therefore he saith The Seat or Throne of God shall be in it that is God will dwell reigne and reside there as it were in his Royall Pallace which is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men For by the Seat is noted either the place of abode or government Before he had said Chap. 21.3 He shall have his tabernacle with them Seeing therefore the King of kings shall fill the Citie with majesty certainly neither defilement nor hostilitie shall have any place there Thus we see that this most holy Citie of God shall be contrary to the Great Citie where the Whore Beast Dragon and all ungodly men had their Seat In that again he placeth God and the Lamb on the same throne XLIV Argument of Christs Deity he manifestly confirmeth that the divinity and majesty of both is alike For two Vnaequals cannot sit in the same Seat He confirms also the unity of both by what followes And his servants shall serve him for the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HIS and HIM is referred neither to GOD alone nor to the LAMBE alone but to both as one By the servants of God and the Lambe he understands the Holy Angels and blessed Saints who standing before the throne do serve him day and night as in Chap. 7.15 that is are ready with all reverence alacrity and joy to doe his Commandements and performe most acceptable services according to his will not that God needs their service but that they may partake of his majesty This shall be a part of our glory and happinesse 1. Kin. 10.8 2. Chr. 9.7 for if the Queene of the South said truely of Solomons servants Blessed are thy men and blessed are thy servants who stand before thee alwayes hearing thy wisedome c. then much more ought wee to count the servants of God blessed who stand before the throne beholding his face without ceasing Therefore it followeth 4. And they shall see his face Christ speaking of the Angels blessednesse saith The happinesse of the Citizens Mat. 18.10 They alwayes behold the face of my father in Heaven The same thing the Holy Ghost attributes to all Gods servants namely to be alwayes before God By the face of God is meant by an Anthropopatheia the majesty and glory of God Now how we shall see him whither with our minds onely being most fully enlightned with the knowledge of God or whither also with our corporall eyes we shall behold the invisible majesty of God in the glorious face of Christ it is not for us to determine It sufficeth to know the thing it selfe that we shall see God and the Lambe and that this shall be our unspeakable blessednesse Mat. 5.8 1. Ioh. 3.2 Heb. 12.14 according as it is said Blessed are the pure in heart because they shall see God And When he shall appeare we shall be like him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we shall see him as hee is And follow peace and holinesse without which no man shall see God that is no man shall obtaine Heavenly blessednesse without the same Let us willingly bee ignorant of the manner of seeing him untill we know it by experience Thom. 4. qu. 92. wherefore we passe by these Questions of School-men Whither we shall see God through his essence whither with the bodily eye whither by seeing God we shall see all things which God seeth and the like as too curious and high for us And his Name shall be in their foreheads The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is againe referred to God and the Lambe Therefore the Name of both is the same Before also Christ writing to the Churches of Pergamus and Philadelphia promised that this should be a part of their happinesse Rev. 2.17 3.12 to have his Name written on them that overcome and of this John saith Chap. 19.12 No man knew it but himselfe This Name saith he shall be written in their foreheads by which some doe understand the publicke profession wherewith we shall alwayes praise God and the Lambe Others take it to be the Saints participating of the divine nature wisdome life power joy and glory It seemes to be an allusion unto the Character of the Beast imprinted on the right hand and fore-head of Reprobates Now that what was it but a note of propriety that they did properly belong to the Beast On the contrary therefore the Name written in the fore-heads of the Saints what shall it be but a marke of propriety that we shal be consecrated to the service and praising of God and the Lamb for ever and ever 5. And there shall no be night there What before he said of the light of the Citie he now applies to the happinesse of the Inhabitants The darknesse of the night is sad and though it in some measure be supplied by lights and Candles yet
Chap. 1.5 Iohn calleth him the Faithfull Witnesse Surely I come quickly He confirmeth what he had twice said Behold I come quickly The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or also hath the force of an asseveration or oath and is rightly rendred Surely to take away all doubting as if hee should say I shall seeme to delay but it shall be no delay Mockers will think that I will never come but I will come before they are aware thereof Even so come Lord Jesus These are the words of John applauding and supplicating Christ to doe quickly what he promiseth He wisheth therefore that he may come quickly not in his owne name onely but he will have it to bee the common wish of all the godly Come quickly Lord Jesus And why should wee not wish for it To the wicked the day of the Lord shall be terrible But to us nothing can come more acceptable because then our Redemption shall draw neer and there shall be a perfect deliverance Then all teares shall bee wiped away from our eyes then we shall see him as he is and live with him for ever and ever O COME LORD JESUS FINIS A TABLE Of the principall matters and words contained in this COMMENTARY ABaddon an hebrew word 184. Abaddon is Antichrist ibid. Abuse of allegories corrected 81. Admiration begate Antichristianisme 297. To Adde unto the prophesie what it is 595 Afflictions of the Godly and wicked how they differ 79. Afterward what it noteth 145. Aire the common receptacle of all living creatures 398. Aire how darkened 175. Alpha and Omega 184. Alcasar answered to his two-fold signes 28 His reasons touching Antichrist answered 286. His fable 432. Alcasar stoutly refutes Haereticks by heare-say 287. his impudent fiction 481. Alexander III. trampled upon Fredrick I. 130. Allegorie of the Church and Christs birth of the virgine marie 256. Allusion to Ierusalem in Ezechiel 561. Allusion unto the waters in Ezech. 574. Altar in heaven what it is 154. Alogians their opinion of the Revelation 47. Alphonsus opinion of the mortall wound of the Beast 296. Amazement of the adversaries of the Church 244. Amurath king of Turks 189. Amethist 566. Analogie betwixt the seven seales trumpets and vials 498. Analogie of the visions ibid. Analogie between a milstone and Babylon 470. Anathemaes of the Nicean Counsel and of the Council of Trent 351. The Anathema of the worshippers of the Beast 354. Anathema and Kaâ—nathema what they signifie 576. Anatolius a strong opposer of Paulus Samosatenus 74. Angels sometime denote Church-officers 30. Angels are Gods eyes 90. They are strong 98. Innumerable 104. Whither there be four primarie ones 92. Angels must not be worshiped 105. The Angel of the East is Christ 140. Who is the strong Angel 198. The Angel with the censer 153. Angels why joyned with Christ and who 266. The Angels are Michaels messengers 266. Angels of the seven trumpets vials 376. Angels of the waters 383. Angel comming down from heaven who it is 453. The three Angels proclaiming Babylons ruine are not the same mentioned in the 14. Chapter 453. Angels are our fellow-servants 486. Angels how adjudged unto the prison of hel as soon as they fell 504. Angels preparation to declare the judgements of God 371. The Angel on the earth and sea is Christ 203. Angels and Men are Gods servants 478. 479. Antichrists two horns like the lambes 100. He apishly imitates Christ ibid. Antichrist set on his throne in Boniface III 127 Antichrist horribly shakes Christendom by violence and fraud 137. Takes possession of the Churches of Christ 141. yet could not wholy suppress them 139. though he laboured to hold the windes from blowing ibid. Antichrists character why imprinted on his followers 142. 312. 313. Antichrist whither a Iew of the tribe of Dan 144. Antichrist opens the bottomlesse pit and how 172. Antichrist who he is controverted by us and the Papists 286. Antichrist a vain scare-crow 514. Antichrists kingdome cannot be straitned to four yeares 367. Antichrists rise 170. 289 Antichrist fitly figured out by a twofold Beast 304. And represented in the Revelation under divers formes 305 Antichrist how both the woman and the Beast 404. Antichrist how cast alive into the lake of fire 496. Antichrist did rise in the thousand yeeres of Satans binding 513. Antiochus a scourge of the Iewish Church mystically figuring out Antichrist 298 Antipopes 295. The Apostles died all before Domitian Iohn onelie excepted 38. Apostles and Prophets wrought miracles by the power of Christ not by their own 50. Apostles called pillars of the Temple 72. Arguments for perseverance 61. Arians confuted 94. Aristotles commendation of justice 593. Armageddon the place of battle 397. Armies of heaven clothed in white to denote their puritie and splendor 491. Arnulphus Aurelianus his speech of the Pope 318. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 75. Asia what part spoken of in the Revelat. 7. Augustine vindicated 356. Augustus Altar set up in the Capitolium 503. The Authours opinion about the silence in heaven for half an houre 152. His opinion of the third trumpet 162. His opinion touching the particle Aparti 357. His opinion of the wound of the Beast 293. His opinion of the foure Angels hindering the windes to blow 139. B. BAbylon in the Revelation no city of Chaldea 343. Nor the world 344. But Rome 344. Not Heathenish but Popish Rome 345. Babylon in Caldea taken by Cyrus 392. Babylons ruine proclaimed 454. Her proud boasting 463. Her greatnesse 562. Babylon compared to a milstone 470. Balaam hired by Balack to curse Israel 44 drawes the Israelites to Idolatry ibid. Barbarous nations why called Angels 188 How the Beast warreth against the witnesses 232. the Beast his warre 301. His two swords ibid. When the warre began 302. The four Beasts continually worship him that sits on the throne 93. The Beast rising out of the sea agreeth with the little horn in Daniel 285. The Beast overcomming the witnesses is Antichrist how he shall overcome and kill them 231. 232 The Beast with seven heades denotes Antichrist 285. The Beasts attributes agreeing to Antichrist ibid. How the Beast ascended out of the sea 288. Wherein the Beast differs from the Dragon 290. The Beast is the Romane Antichrist 297. is worshipped as God 298. hath universall power attributed to him by the inhabitants of the earth 302. The other Beast denotes Antichrist and his members 305. his rising out of the earth 306. The Beast apishlie imitates Christ 313. The Beast rising out of the sea is Antichrist 367. is the same with the beast rising out of the earth ibid. Why the Beasts explication is aenigmatical Chap 17. vers 8. When the Beast ascended out of the Bottomlesse pit 417. The Beast Antichrist is the Eight king how he came to it 428. 429. The Beast is going into destruction 430. The Beast is Antichrist 494. The Bellie of the Babylonish strumpet full of blood 413. The beginning of the creation of God ambiguously
But by that war God will root them both out together It is called a great Day because the judgement of that day shall be great and wonderfull by the slaughter of all adversaries of which in Chap. 19. 15. Behold I come as a thiefe By a prophetical Parenthesis he exhorts us unto watchfullnesse And it is inserted by the occasion of that great Day in which the enemies shall come to fight against Christ Christ then on the contrary shall come to cut off the adversaries Now this his comming shall be sudden and unexpected like a thiefe in the night as Mat. 24.43 Luke 12.39 1. Thessa 5.2 Reve. 3.3 We must watch therefore least being brought asleepe by the cares of the World we be on a sudden oppressed by that great day of the Lord. And keepe his garments That they be not polluted with the defilements of the flesh and of this World or rather that they be not secretly stollen away for if their garments be taken from them they shall be forced to goe naked having nothing wherewithall to cover their shame 2 Cor. 92 This exhortation agrees with the doctrine of the Apostle We desire to be clothed upon with our house which is from Heaven if so be that being clothed we be not found naked And with that of Christ unto the Bishop of Laodicea Chap. 3.18 I counsell thee to buy white raiment that thou mayst be clothed and that the shame of thy nakednesse do not appeare See the exposition on that place And indeed Beza supposeth that this Parenthesis is for some reason from thence here inserted but there is no cause of such suspicion seeing the occasion of the Parenthesis is manifest and that the metaphor taken from garments is familiar to this Booke 16. And gathered them The old Version And he shall gather them as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in his latter Edition he gathered them according also as it is in our English Translation to wit Christ or God referring it to the foregoing Verse But in his former more rightly And they gathered them viz. the three uncleane Spirits for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do cohere as if he had said The spirits went forth to gather the Kings of the world and they gathered them the 14. verse as we have shewed being inserted by a parenthesis It is true the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number may carry both senses notwithstanding it plainely appeares from the end of the Spirits going forth that in the Text by an Atticisme usuall to the Greekes the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits being plurall is joyned with a verbe of the singular number Now the end of the Ambassage of the uncleane Spirits was to gather the Kings least therefore it should seeme they had bin slacke in their office their endeavour is added And they gathered them viz. to the Battell for by their importunitie subtilty and jugling they perswaded the kings to take up this warre The Kings therefore of the earth and of the whole world are in readinesse with their armies for to defend the Beast against God Almighty O detestable madnesse The whole world will be up in armes no corner shall be in quiet or free from the warre of these frogs And indeed it seemeth that towards the end of the world it shall come to passe that not onely Popish kings who then shall be but few but also forraine and barbarous nations as of India Asia Africa being induced by the craft and deceit of the frogs shall joyne their forces against the professours of the Gospell for to restore the authority of the Pope What a confusion shall there then be in all places And how great shall the feare and trembling of the godlie bee Now what shall be the event of this unhappy expedition This is reserved to the following Vision onely the place where the battell shall be fought is set forth by the Hebrew word Armageddon Of Armageddon the place of the battell concerning which if I should alleadge the severall guesses of Interpreters seeing it seemes not to be manifested either by Scripture or Histories time would faile me In the writing of the word copies do differ generally it is writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmageddon with two dd some have it Harmagedon with one d some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermagedon with E divers significations are also alleadged Jerome expounds it The mountain of thieves Others A cursed Troup from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others The army of malediction or destruction Others The deceit of destruction Others The ruine of the River or streame Others The mountaine of the Gospell Others The mountaine of apples or fruit Two of these opinions I like best First theirs who render it The deceit or guile of destruction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies cutting off or ruinating that the very place of the battle it selfe might discover the imposture of the Frogs who having put the Kings in hope of a great prey should deceitfully bring them into the place of their destruction where they shall be slain in a horrible manner not by the sword of men but by the sword of Almighty God for while they tumultously rage and fiercely fight against the Gospell in a moment they shall all be oppressed by the last judgement and be cast into the Lake of brimstone with the Beast false Prophet and the Frogs as it is in Chapter 19. verse 19. The other opinion of Beza I rather approve that Armageddon is that place where Josias unhappily fighting with Necho king of Egypt was slaine as we read 2. Chron. 35.22 Zechar. 12.11 where it called the field or valley of Megiddon here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountaine Megiddon for at the foot of the mountaine was a valley or large field for Combat but Megiddo was not the name of the mountaine or field but of a citie after which the field and the mountaine called Gilboe neer unto the same took their denomination Neither doth it hinder that the field Megiddo was tragicall not unto the adversaries but to good Iosias for it may be answered that two things are here aimed at The opportunity of the place as being most fit for battle and the mourning which there was of old for the death of Iosias the which at last shal be here in regard of the destruction of the adversaries The summe is this This cursed armie here treated of shall bee gathered into the place of its destruction which is not meant of one certaine place but wherever it be that these unblessed Troupes shall then gather themselves and rage against God there the day of judgement shall come upon them The pouring out of the seventh Viall into the Ayre 17 And the seventh Angell poured out his Viall into the ayre and there came a great voice out of the
Temple of Heaven from the Throne saying It is done 18 And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19 And the great City was divided into three parts and the Cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath 20 And every Island fled away and the mountaines were not found 21 And there fell upon men a great haile out of Heaven every stone about the weight of a talent and men blasphemed God because of the Plague of the haile for the Plague thereof was exceeding great THE COMMENTARY ANd the seventh Angel poured out Now the Battle is expected but yet it is intercepted by the seventh Angell pouring out the seventh Viall and last plague the which respecteth the last judgement and the casting the Fighting Adversaries into eternall punishment It is so apparent that this is a true description of the last judgement that almost all Interpreters acknowledge the same Yet none of them give a sufficient reason why it is here again repeated seeing it hath so often before been described save onely they say it is done by way of anticipation But what cause is there that this Anticipation should be so often iterated certainely none at all except it be because this is the last Act of the fift Vision Now every of the Visions as hitherto wee have seene doe end with the last Judgement So that this part of the Vision is to be compared with the former Analogies of Chap. The latter Act of Vision 5. 7. towards the end of the second Vision and Chap. 11. towards the end of the third Vision and Chap. 14. towards the end of the fourth Vision Now in this they differ that in Chap. 7. the last judgement is onely described by the deliverance of the godly On the contrary in Chap. 11. 14. and here also it is only figured out by the destruction of the Antichristians This also is to be observed That the seventh Viall doth answer to the seventh Trumpet in Chap. 11. but not to the seventh Seale in Chap. 8. the opening whereof did not shut up the foregoing Vision but made way for the following Now to the words The last Viall is poured out into the Ayre which is the common receptacle of all living creatures The ayre therefore being smitten with the fury of Gods wrath and infected with pestilence what should follow but the common destruction of the creatures and end of other things of which that we might not doubt there came a great voyce saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done It is a great voyce because with marveilous earnestnesse it proclaimeth the judgement of the last Day It came out of the Temple of heaven from the Throne that we might understand it was the voice of God or Christ the Iudge sitting on the Throne The voice It is done is as it were abrupt or suddenly broken off because in a moment it shall put an end to the fatall battle of the wicked against God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded It hath bin or It is done in both which senses is proclaimed the end of the world Beza limits it It hath bin to wit Babylon as it is in the Poet Troja fuit fuimus Troes But it is better to take it absolutely It is done that is now is the end of all wordly matters for it is a dramaticall clause As when the Comoedie is ended one cryeth out in dissmissing the Spectators Acta est fabula Plaudite So then the fashion of this world shall passe away and come to an end when it shall be proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done as Christ dying on the Crosse cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished signifying that the mysterie of our redemption was now accomplished by his death that we might not seeke or exspect any thing otherwhere as necessary to salvation In a word by this voyce we are sent backe to what was before spoken by the Angell sounding the seventh Trumpet Chap. 10.7 That the mysterie of God should be finished As before therefore at the sounding of the Trumpet so now at the pouring out of the seventh Viall the Angell cryeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done or It is finished 18 And there were voyces and lightnings and thunders These horrible effects of the last Viall do figuratively signifie the comming of Christ the Iudge the end of the world and the destruction of the ungodly as Chap. 11.19 Now the effects are Four 1. Respects the Aire 2. The Earth 3. The Sea 4. Men. First there are voyces and lightnings and thunders in the Aire 1. Signes in the aire These are not such lightnings as came forth from the throne Chap. 4.5 Neither such as happened at the casting of the censer upon the earth Chap. 8.5 for they were effects of the preaching of the word but such as concluded the third Vision Chap. 11.19 Beeing Signes I say of Christs comming to judgement and taking vengeance in flaming fire on them that know not God who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power to wit 1 Thess 1.8 those shakings of the powers of Heaven the melting of the elements and horrible tempests spoken of by Christ and Peter Mat. 2429 Pet 3.10 with these things the Lord will at last come to judgement and take away the furious weapons out of the hands of all such as fight against God Secondly In the earth is an earthquake such as was not since men were upon the earth And no wonder for this shall be no naturall earthquake Signes in the earth but the earth being smitten with lightning from Heaven shall be shaken and rent into a thousand pieces and be burnt with fire with all the workes that are therein Now the Antichristian earthquake before mentioned in Chap. 6.12 and 8.5 differs from it 2. Pet 3.10 19. And the great City was divided Or rather broken c. Now he expoundeth what in this common destruction happened in particular to Antichrists Seat and Cities of other adversaries that is their kingdomes Forts Armies and Palaces The great City was broken that it rent asunder by the earthquake into three parts that is It fell being broken to pieces for here three parts denote the destruction and the threefold number the perfect full and utter ruine thereof for a Citie being divided by an earthquake into divers parts cannot remaine entire but must of necessity perish Thus I understand this rupture not of a light sha king or rent but of a totall subversion of the great City The which sense the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fell doth necessarily import for the Great City shall suffer no lesse overthrow then
from Heaven Satans punishment therefore is described by the place companions and eternity of his torments The place of his punishment shall not bee simply the Pit in which he was before shut up a thousand yeers but the very sinke of the bottomlesse Pit the Lake of fire and brimstome into which he shall be cast by Christ the Iudge It is a Periphrasis of hell which the Scripture sets forth by the place of torments unquencheable fire the worme that dies not utter darkenesse weeping and gnashing of teeth and such like horrible Epithites to terrifie the wicked signifying that the torments of Satan and the ungodly in hell shall be unutterable like as the glory of Christ and the Saints in Heaven shall bee unspeakeable Now of the Lake of Fire and Brimstone hath beene spoken Chap. 19 20. unto which place Iohn sends us backe saying Where the Beast and the False-prophet are For hee there saith that these were cast into this Lake The devill therefore shall find them there as his companions in torments The Romane Antichrist I say with his Cardinals Vassals and Followers These shall bee cast into the Lake before the devill for he shall finde them there yet both shall be done in the last Iudgement as Christ expounds it in the Gospell depart from me ye cursed into everlasting fire which is prepared for the devill and his Angels Mat. 25.41 And they shall bee tormented To wit the devill the Beast and False-Prophet for they shall all alike suffer everlasting torments of which see Chap. 14.11 Chap. 19.20 Night and day Not as if there should be an enterchange of dayes and nights in Hell for in utter daakenesse it is alwayes night but thus he sheweth the eternall continuation of their torments for that which is continued day and night is perpetuall The same he saith Chap. 14. of the torments of all the worshippers of the Beast and his Image By the same phrase Chap. 7.15 he sheweth the continuall joy of the Saints in Heaven Who are before the throne of God and serve him day and night in his Temple Now that the punishment of the devill and wicked men shall be perpetuall Lib. 21. de C. D. c. 23. Ps 77.10 The punishment of the damned eternall Augustine doth largely prove against such as pretending Gods mercifullnes from the Psalme Will God forget to be gracious will he in anger shut up his tender mercies did imagine that the devill and wicked men after most grievous and long during punishments should be purged and pardoned thereby to patronize their owne and other mens wickednesses But he demonstrates from this and such like places that the torments of Satan and the ungodly shall simply be eternall First because here it s expresly said The devill which deceived them was cast into the Lake of fire and brimstone there to bee tormented with the Beast and the False-Prophet day and night for ever and ever which altogether signifies eternitie But it were false if at sometime or other they should be redeemed out of their torments Secondly Mat. 72.3 Mat. 25 4â— What is meant by Eternall because the divine sentence cannot bee made voide or weakened which Christ will pronounce at the day of Iudgement depart from mee ye cursed into everlasting fire prepared for the devill and his Angels what here is said to be for ever and ever in the place alledged is said to be eternall or everlasting by which the Scripture denotes time without end Lastly because the life and glory of the blessed Saints shall simply be eternall Therefore on the contrary the death and torments of the damned shall also bee eternall for Christ in the same sentence pronounceth to the wicked eternall torments Mat. 25.46 and to the godly life everlasting And these shall goe into everlasting punishment but the righteous into eternall life 11. AND I SAW A THRONE The Type of the universall Iudgement followeth in which all the wicked being cast into eternall torments the Church shall bee crowned with everlasting glory and joy Now that this is a description of the last Iudgement is so manifest from the words that I judge it needlesse to demonstrate the same It is proved that here the last judgement is typically set forth Mat. 25.46 1. Cor. 15.16 Dan. 7.10 Mat. 25 41 Iohn saw the Iudge on a Throne he saw the dead to be judged before the Throne and them that were judged out of the books being opened according to the phrase of the Prophet Dan. Chap. 7.10 where without all controversie the Type of the last Iudgement is described Lastly he saw the Devill Death and Hell which are the last Enemies to be cast with all reprobates into the Lake of Fire which certainely shall not come to passe but in the last Iudgement when the Iudge shall say unto all these Goe ye cursed into everlasting fire prepared for the devill and his Angels Neither ought we to seek an Allegorie in circumstances so manifestly agreeing with the Evangelicall History because it cannot here have place forasmuch as all things are sutable unto the proper description of the last Iudgement expressed in both Testaments Besides our method confirmes the same by which it hath hitherto bin shewed that every one of the Visions the first excepted which was speciall doth end in the description of the last Iudgement either openly or covertly the which why it should so often be iterated in this Booke cannot be explicated by them who give no heed unto the distinct Acts of the severall Visions Adde to this that all Interpreters whom I have seen both old and new are unnanimously minded that here is figured out the casting of all the adversaries into eternall punishment and the placing of the godly in everlasting glory which shall be accomplished in the last Iudgement Brightman alone leaving this exposition interprets the whole Brightmans Allegorie Allegorically of the full restitution of the Iewish Nation which he thinkes shall come to passe after the Dragon is cast into the Lake of fire that is after the destruction of the Turkish Emperour and Empire This hee supposeth shall be about the yeere 1690. moved hereunto by a conjecture too obscure and uncertaine from a place in Dan. 12.12 the which how far different a sense it beareth I shall not at this time for brevity sake stand to demonstrate But the reasons which he opposeth to the received and manifest trueth to me indeed seem to have little or no waight in them He saith that the following description agrees not unto the New Jerusalem in Heaven but to that on Earth only in that the Holy City is said to descend from Heaven that the Bride is prepared and adorned for her Husband not yet delivered that in ver 7. the reward is put off till afterward Whether the description of the new Ierusalem agrees to the Church Militant that one of the seven Angels sheweth all these things to Iohn whereas
there shall be no such ministery in Heaven that the Apostles are said to lay the foundation of the wall of the the holy City whereas rather that belongs to Christ Lastly that the Kings of the Earth are said to bring their glory unto this Citie ver 24. and that in it shall be medicine for the Nations which things are not to be understood of Heaven but of the Earth But there is nothing here touching these things which may not easily be applied unto the state of the glorified Church if wee well minde the scope of the Allegoricall Vision and observe other things which doe not at all agree with the state of the Church here on Earth as we shall shew in its place Certainely the glory of the Church shall never be so great in this life as to bee altogether without tares that there should bee none in her but Elected Ones that she should be stained with no scandals and feined Christians in a word that there should be no Temple nor Sun shining in her c. He saith secondly that the vocation of the Iews unto the Church Whether this Resurrection of the dead be the calling of the Iews is in Scripture often called a Resurrection of the dead as Rom. 11.15 for if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Isa 26.19 Thy dead men shall live my Carkasses shall rise againe c. Ezech. 37.12 I will open your graves O my People and cause you to come up out of your graves c. Dan. 12.2.3 And many of them that sleepe in the dust of the Earth shall awake some to everlasting Life and some to shame and everlasting torment Hosea 13.14 I will ransome them from the power of the grave I will redeeme them from death But verily it would bee a long worke for him to prove that these places of Scripture the first excepted doe at all belong to the calling of the Iews seeing Some doe manifestly speake of their deliverance out of Babylon Others of the Spirituall Redemption of the whole Church by Christ Others of the last Resurrection of the body Onely the Testimony of the Apostle is to the matter but proves nothing For neither doth it follow from the particular because there the conversion of the Iewes is called a Resurrection therefore here also There the thing is cleare here not so Nay here is no mention of a Resurrection but it is set forth under other figures And all the circumstances doe most evidently represent the Type of the last Iudgement AND I SAW A GREAT WHITE THRONE After these things saith AVGUSTINE Lib. 20. de C. D. c. 14 he briefly declareth the last Judgement it selfe and how it was revealed unto him which shall be at the second Resurrection of the dead viz. of their bodies First therefore he describes the Iudge with his preparation in this verse Secondly them that should be judged ver 12. Thirdly the processe and sentence ibid. Lastly the execution of the sentence viz. the casting of the adversaries into the Lake of fire vers 13.14.15 but the placing of the Elect in the Heavenly Jerusalem in Chap. 21. 22. This is the summe of the things remaining A Great Throne As set up for the Great that is Vniversall Iudgement of the whole world White bright with celestiall splendor and majesty And him that sate on it Namely the Iudge him undoubtedly of whom Christ himselfe speaketh Mat. 25.31 When the Sonne of man shall come in his glory and all his Holy Angels with him The white throne of christ his glory Ioh. 5.12 Act 17.31 then shall he sit upon the Throne of his glory Wherefore the white Throne is the Throne of his glory or glorious Throne neither are we to imagine it to be made of gold or Ivorie but thus the Iudicatory Power of Christ is called For the Father hath given all Judgement to the Sonne that by him the whole world should be judged Here therefore Christ the Iudge appeared unto Iohn sitting on his Throne in the Spirit that none should question but that the world shall at last be judged Why the last judgement is so often exhibited XL Argument of Christs deitie For this Iudgement to come is so often foretold in Scripture and exhibited to the sight of Iohn in this Revelation that the Godly indeed should wait with joy for that day of their deliverance but mockers be raised up from their security Furthermore without all doubt this Iudge sitting on the Throne is Christ because the whole Scripture agrees hereunto Now a little after in ver 12. he is called GOD before whom the dead shall stand to bee judged Therefore undoubtedly also he that sate on the Throne Chap. 4.2 was Christ gloriously reigning in Heaven That which followeth serves to signifie his unspeakable majesty From whose face the Earth and the Heaven fled away The splendor and majesty of the Iudge is such Husterosis is when a thing is before put down which should come after or contrariwise Lib. 20 de C. D. c. 14. as neither Heaven nor Earth is able to behold or abide the same How then shall the wicked stand before him Augustine understands it of the future renovation of Heaven and Earth and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Heaven and Earth fled not before but after the Iudgement to wit saith he the Iudgement being finished then shall this Heaven and Earth cease to bee when the new Heaven and Earth shall begin For this world shall passe away by a change of things not by an utter destruction the Heaven and Earth I say shall flee away that is this shape of Heaven and Earth shall passe away because they shall be changed from vanitie through fire that so they may be transformed into a much better and more beautifull state Of which innovation the Apostle Peter professedly writeth The Heaven shall passe way with a great noyse and the Elements melt with heat but we expect new Heavens and a new Earth wherein dwelleth righteousnesse And Paul saith 2. Pet. 3.12 1. Cor. 7.31 The figure or falshion of this world passeth away Of which AVGVSTINE The figure saith he of the world passeth not away in nature for we expect a new Heaven and a new Earth in which judgement and righteousnesse shall dwell Of which Iohn in the next Chapter I saw a new Heaven and a new Earth that is purged from all vanities Rev. 21. v. 1 Of which innovation not a totall destruction the words following must be understood And their place was found no more not as if it were no where but that it remained not such as it was before But whether Heaven and Earth shall so change their place as that the Earth should be moved out of the Centre of the universe the Heaven by its bending downe no longer inviron the Earth is not known either