manifestation of this Revelation were lost by the destruction of Iudea and Ierusalem much lesse doe they remaine to this day For touching the small remainder of the Iewes now in their dispersion it is altogether uncertaine of what tribes they are Furthermore Andreas whom my Anonymus followeth applies certaine vertues to each tribe from the Etymologie or signification of their names as for example the sealed of the tribe of Judah are confessours of Christ the sealed of Reuben are the pure in heart enjoying the heavenlie vision But I passe this by as beeing more subtil then solid as for the signification of their names read Gen. 29. 30. 35. Now twelve thousand are sealed of every tribe for many are chosen by Christ out of all peoples and nations under Antichrist The naturall order of the tribes is not here observed Judah is put before Ruben both because it was the kinglie tribe of which Christ came according to the flesh as also because Reuben by defiling his fathers bed lost his birthright So at the numbring of the people pitching of the campes Iudah had the preeminence Num. 2.3 1 Chron. 4. The tribe of Levi contrarie to the ordinarie custom of the Scripture is here brought in for he had no inheritance with the rest Ephraim againe is omitted and Joseph is here placed in his stead contrarie to the order of the tribes Dan also is passed by the reason whereof most of the fathers and some also to this day will have to be because Antichrist should come of this tribe grounding their opinion on that in Gen. 49.17 Dan is a serpent in the way Iere. 8.16 the snorting of horses was heard from Dan. Whither Antichrist shall be a Iew and arise out of the tribe of Dan. And hence arose another erroneous opinion viz. that Antichrist should be a Jew by which fiction the devill so deceived the world as that Antichrist already sitting and reigning in the Church was not taken notice of avoyded But this Glosse is frivolous Dan shall be a serpent by the way that is of him Antichrist shall come neyther is there any thing to bee gathered from Ieremies words out of Dan wee have heard nighing of horses that doth at all concern this matter But the Ancients are the lesse to be blamed not having the meanes and knowledge of histories touching Antichrist which we now enjoy and see with our eyes which the Papists themselves cannot but also see if they would confesse it therfore they are the more ridiculous in alleadging such foolish things Lib. 3. de Papa Romano Why the tribe of Dan is omitted the vanity whereof Bellarmin himself confesseth For where is now the tribe of Dan Others therefore affirme more probably that the Danites are not mentioned because of old they forsooke the worship of God leaving the fellowship of their brethren became like unto the Gentiles as we read Iud. 18. which seems also to be the reason why they are not mentioned with the other tribes 1 Chro. 7. But suppose it be granted that Antichrist shall come of Dan what doth better suit with the Pope then this For Dan signifies to judge Now who but the Pope alone judgeth all men himself is judged of none doe not the Popes parasites make him to be this Antichristian Dan or judge See Gratian distinct 40. Cap. si Papa The latter part of the Chapter Touching the harmonious thanksgiving of the heavenlie inhabitants of their blessednes 9. After this I beheld loe a great multitude which no man could number of all nations and kinreds people tongues stood before the Throne before the Lambe clothed with white robes palmes in their hands 10. And cryed with a loud voyce saying Salvation to our God which sitteth upon the Throne and unto the Lambe 11. And all the Angels stood round about the Throne and about the Elders and the foure beasts fell before the Throne on their faces and worshipped God 12. Saying Amen Blessing and glory and wisedome thankesgiving and honour and power and might be unto our God for ever ever Amen 13. And one of the Elders answered saying unto mee What are these which are arayed in white robes and whence came they 14. And I said unto him Sir Thou knowest And hee said to mee These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lambe 15. Therefore are they before the Throne of God and serve him day and might in his Temple and he that sitteth on the Throne shall dwell among them 16. They shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heate 17. For the Lambe which is in the midst of the Throne shall feed them shall leade them unto living fountaines of waters and God shall vvipe away all teares from their eyes THE COMMENTARIE 9. ANd after this I behold and loe Lyraes opinion touching this multitude a great multitude Lyra observes wel that here is described the comfort of the triumphant Church Notwithstanding he restraines it to the martyrs onely who suffered under Diocletian and Maximianus But we may easilie perceive by this 9 verse that the multitude here mentioned is to be understood in a larger sence Others for the most part suppose Other mens opinions about it that as before the number of the Iewes so here the sealed of the Gentiles are described but in this place we find nothing spoken concerning sealing Besides Iohn saw the hundred fourty foure thousand sealed ones in the earth But this great multitude he seeth before the Throne of God in the heavens and therefore it is certaine that as the former multitude noted the militant Church so this here the Saintes in glory but how doth John so suddenly passe from the one to the other this indeed I finde not to be opened by any interpreter But the method by me propounded doth clearely manifest the reason thereof For as the former part of this Chapter touching the sealing of the elect under Antichrists kingdom doth cohere with what was spoken Chap. 6.12.13.14 concerning the Antichristian earthquake beeing as it were an antithesis of Act the third So the latter part touching the joy of the Church triumphant accords with what is described in 15.16.17 verses of the said Chapter touching the cryes and punishment of the enemies as an antithesis of Act the fourth So that these things by parallels are thus to be opposed as contrarie each to other Parallell of Act the third Chap. 6. vers 12.13.14 Antichrist shall raise an horrible earthquake in the Church and hinder the preaching of the word and bring all things unto a finall destruction which he hath now done a thousand yeers Chap. 7. v. 2.3.4.5.6.7.8 Christ ascending from the East shall seal the elect in the midst of Antichristian commotions wil alwayes keep and
following Chapter is attributed to the Beast to whom it was given to make warre with the Saints They who there are called Saintes Who are the rest of the womans seed here are named the rest of the seed of the woman Now these are the faithfull who seeing all the publick congregations in the Papacy corrupted withdrew themselves and privately worshipped the Lord according to his institution in their owne families of whom also some openly opposed the Beast even from the first rising of the Papacy until this day against these what manner of warr the Dragon hath made by the Romane Beast the books of Martyrs plentifully declare as also the Spanish and Popish inquisition which hath drawen many thousands of Saintes unto the gibbet fire and other exquisite torments besides the warres of Popes against diverse Emperours Kings for the upholding of their tyranny the which for the present I wil not speak off At that time indeed the Dragon could not warr against the woman that is against whole congregations of the Saintes because such were not visible therfore he strives by al meās possible to extirpate the rest of her seed which was scattered here there But more of this war in the following Chapter By two Epithites the womans seed is set forth that they keep the commandements of God have the testimony of Jesus Christ The former notes the life piety of the Saints conformable to the word of God The latter the sincerity of their faith according to the tenour of the Gospel So that these should not pollute themselves with the superstitions idols abominations of Popery but holily unblamably passe the time of their dwelling here according to the rule of Gods law neither should they receive the traditions lawes decrees of the Pope for articles of faith but constantly maintain the sincerity of Christian belief for the sake wherof they were to undergoe the contradictions war of the Dragon through the Beast 18. And I stood upon the sea A transition to the following Act touching the Beasts All Greek copies have it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stood that is I John noting the opportunity of the place where then he stood to behold the Beast that arose out of the sea Notwithstanding the vulgar reads it in the third person And he stood as if the Dragon had stood on the sand of the sea that is as some interpret it on a weake foundation for a sandie station is not to be trusted too Or as others on the multitude of wicked men But in this there is no use of a mysterie Neyther is there gold under everie stone The former reading is proper and natural the which Andreas also followes and from this transition doth rightly begin the following Chapter touching the Beasts Rupertus also I stood upon the sand of the sea and I saw to denote saith he the difficult doubtfull and dangerous state of that time when the elect standing shall waver and wavering shall stand the which allegorie I leave to its own strength Ribera approves not the Latine but the Greek reading though Alcasar doth mightelie labour to defend the Latine version against all opposers CHAPTER XIII The Argument Parts Analysis THis Chapter is a declaration or an exposition of the 17 verse of the foregoing Chapter For it describeth the warre of the Dragon with the seed of the woman that is with the Saints and faithfull worshippers of Christ managed through Antichrist whose rising nature kingdome power deeds successe character and lastly his name and number or numberal name the Prophet sets forth as by lively colours under the type of a double beast For he saw Antichrist comming forth on the theater first under the figure of a Beast having seven heads presently after under the figure of a Beast having two hornes in which is signified the twofold person of Antichrist viz. as he is a secular Monarch and a spiritual seducer or false prophet of which is spoken Chap. 16.13 and Chap. 19.20 Here therfore begins the Third Act of the fourth Vision touching the last and most grievous Antichristian persecution which shall endure unto the end of the world THe parts of the Chapter are two according to the number of the Beasts treated of in the same The description of the first Beast is contained in 10 verses And it is diverse I. The Beasts rising is noted to be out of the sea v. 1. II. His monstrous figure or shape seven blasphemous heads ten crowned hornes ibid with the skin of a Leopard feet of a Bear and mouth of a Lion verse 2. III. His state he hath a throne and kingly power of which is noted 1. The efficient cause the Dragon gives him his seat and power ibid. 2. The degree and variation of the power it is great v. 2. One of his heads beeing deadly wounded is againe healed ver 3.3 His divine authority the whole earth admires and adores him in prayses making him equal with God yea lifts him above God ver 3.4 IV. His deeds both with his mouth he speaketh great things and blasphemies the outragiousnesse whereof is figured out by the time it dured viz. fourty two moneths v. 5. and by the objects which he blasphemeth 1. God 2. His nacle 3. The inhabiters of heaven v. 6. then with weapons hee makes warre with the Saintes the event of which is twofold 1. The victory over the Saints 2. an encrease of universal power v. 7. and of worship v. 8. V. It is shut up with an exclamatorie and hortatorie conclusion unto the godly that they should attend v. 9. comminatory against the Beast that he should suffer like for like v. 10. But consolatory to the Saintes shewing them what was don was for the exercise of their faith and patience ibid. The description of the latter Beast is from v. 11. unto the end of the Chapter and it containes diverse particulars I. His originall is noted to be from the earth v. 11. II. A threefold similitude or likenesse 1. With the Lambe having hornes like his 2. With the Dragon speaking as he did ibid. 3. With the former Beast whose whole power he exerciseth ver 12. III. Sixe effects of his power 1. He establisheth the worship of the former beast v. 12. 2. He doth great wonders v. 13. 3. By miracles he seduceth the inhabiters of the earth v. 13.14 4. He commands an image to be made to the former Beast ibid. 5. He gives life to the image makes it to speak causing all them that will not worship the image to bee slaine ver 15. 6. He imprints the character name and the number of the Beast on the right hands and foreheads of the worshippers thereof giving them a priviledge to buy and sell the which is prohibited all others ver 16.17 IIII. It is ended with an exclamatorie conclusion amplifying the mystery of the Beast and stirring us up to the searching out the mysterie thereof both
Gog and Magog Lib. 20. de C. D. à cap. 7. usque ad 18. touching the thousand yeeres of Satans binding and loosing of the first and second Resurrection of the Saints reigning with Christ a thousand yeers of the fire falling from heaven and devouring the ungodly of the casting of the devill and his followers into the lake of fire of the dead which the Sea Death and Hell shall give up to be judged and lastly touching the New Heaven and the New Earth c. Wee have also some what upon the Revelation under the name of Ambrose but it may plainely bee gathered from the worke it selfe that it is later then Ambrose In the latter Ages among Monkes and Schoolemen almost no Booke hath had so many Interpreters as the Apocalyps seeing no man but thought it a fine thing to exercise his wit in the opening of such dark Aenigmaes either for ostentation sake or to delight himselfe with Allegories a long Catalogue of which even above an hundred as well of such as are extant as not Alcasar Vestigat Not. 26. Prooem that upstart Interpreter before mentioned hath reckoned up And among these hee commends foure Manu-scripts which he found in the Libraries of Spaine Vndoubtedly our Germany hath more I have seene a compendious Exposition of Iohns Revelation written in the yeere 1486. by Iohannes Hilten a Franciscane who also as they say foretold many other things At Heidelberg in the Librarie of WISEDOMS Colledge is extant a Commentarie of two big Volumes written a little before that time by Richard Faber of Laudenburg an Augustinian Luther also published a short Commentary upon the Apocalyps at Witeberg Anno. 1528. sent unto him out of Livonia having no name unto it the which Conr. Gesnerus in his Bibliotheca ascribeth unto Iohn Husse But it plainly appeareth to be more ancient The Postill of Lyra ascribes the prologue of that namelesse Authour which beginneth thus All that will live godly c. unto Gilbertus Pictaviensis who flourished under the Emperour Cunradus about the yeer 1140. But by the 20th Chapter it appears not to be so ancient for the Authour there disputing touching the thousand yeeres testifies that hee wrote in the yeer from the Incarnation of Christ 1357. Which saith he is our present date He often expresly interpreteth the Papacy for Antichrists kingdom the Pope for Antichrist which therefore I rehearse least any might imagine that wee were the first Authours of this opinion Yea Pope Gregory above a 1000. yeers ago doubted not confidently to say that that Priest should be Antichrist or his Forerunner who should arrogate the Title of VNIVERSAL unto himself which a while after as is knowne the Bishops of Rome themselves did doe But of this more in its place Alcasar also hath raked together many latter Writers upon this Booke of his owne order But of ours not a few Divines of excellent learning Protestant Interpreters of the Revelation have in the foregoing age put their hands to this Prophesie among whom notwithstanding in my judgement Henry Bullinger of Helvetia is most eminent whom almost all do follow as David Chytraeus Alfonsus Cunradus Franciscus Lambertus Sebastianus Meyerus Nicolaus Collado Johannes Foxus Benedictus Aretius Matthias Illyricus Augustinus Marloratus Petrus Artopoeus Franciscus Iunius Daniel Tossanus And of late in this our age Iohn Napier a Scotchman Thomas Brightman an Englishman Raphaël Eglinus Conradus Graserus a Germane Iohannes Piscator Matthias Hoë Matthias Cotterius a French man with others whom I have not seene But thou wilt say to what end are all these named To wit to shew what I purposed that nothing of the authority of this Booke is hereby diminished because as hath bin objected some worthy Divines have abstained from interpreting the same Touching the manner of interpretation which every of them hath followed and whether being so many they have effected what they desired and ought to have done would be too long to explicate neither is it to the purpose in hand This one thing perhaps may be affirmed without injurie to any of them all that to this Booke hath happened what the Evangelist Marke writeth of the woman diseased with an issue of blood Mar. 5.26 that shee had suffered many things of the Physitians and it availed her nothing but she became much worse perhaps not so much by reason of the Physitians unskilfullnesse as the incurablenesse of the disease namely the healing thereof being reserved for to illustrate the glory of Christ For while so many every one following the force and reason of his own wit have uttered such various things touching these aenigmaticall Visions piously indeed as I suppose yet little cohering with themselves or with the scope or meaning of the Holy Ghost it is come to passe that indeed there are extant an heap of Commentaries upon this Booke every of which promiseth a new light unto the Prophesie The different manner of interpreting whereas the obscurity thereof is not onely not lessened thereby but in some places also more darkened For some applie the Aenigmaes of the Revelation unto the History of the Ancient Church Others diversly unto the continued period of the New Church Others in every particular have imagined unto themselves mysticall meanings thinking as the saying is that under every stone gold lay hid Others turned all things into tropes and morall Allegories Others have laboured prophetically to praesage and find out future things even more then was lawfull for men to know yea hardly among so many which commonly is said of Chronicles thou shalt find two or three agree which disagreement verily argues that the difficultie of the Booke is not yet by so great variety of Authours wholly taken away but rather encreased not so much by a blame-worthy ignorance of Interpreters as in regard of the incomprehensible wisdome of the Prophesie it selfe the full revelation whereof is undoubtedly reserved unto the manifestation of Christ our Lord. Notwithstanding I write not these things touching Interpreters as if I would detract any thing from the labours of so many learned men or thought that by their labour nothing of these mysteries were brought to light or explicated and that I at length in all these Aenigmaes had as the saying is hit the naile on the head Far be it for I doubt not in the least but that a great part of these Types by foregoing and present events are so manifestly brought to light that the trueth of them may daily bee seene and felt of such who as the Holy Ghost requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have understanding Yea I ingeniously professe that I have bin very much helped by the Commentaries of most of them especially Bullingers and Brightmans Now what I further judge touching the whole form method and manner of interpreting the Revelation I will by and by shew CHAPTER V. Of the dignity time profit and scope of this Prophesie I Have spoken of the Authour and authority of the obscurity
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
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
began to be or shall be as in the following words Is of the seventh for shall be Goeth into perdition for shall goe by an enallage of the Tence usuall to Iohn for he speaketh of the rising and future destruction of the Beast the Eight King The Eighth King that is the eighth Regiment consisting of an Ecclesiasticall and Politicall Monarchy Thus the sense is plaine Then the Beast shall be the Eighth King that is the eigth Regiment or Romane Pontificacie being Ecclesiasticall and Politicall much differing herein from the seven heads because they onely had a politicall Monarchy which the Pope shall joyne with the Ecclesiasticall having in his bands the Empire and Pontificacie together armed with both swords and saying Behold here are two swords EGO SVM PONTIFEX EGO SVM CAESAR I am the High Priest I am Caesar Therefore hee is much unlike to the other Kings for they all of them were politicall onely but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall and secular or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and having a twofold originall out of the Earth and Sea exercâ—â—ng under pretence of Ecclesiasticall power his secular Monarchy by translating Kingdomes setting up and casting downe Kings and Emperours at his pleasure rightly therefore hee shall be named the Eight That which is added And is of the seven for shall be is not to bee taken as if the Beast were also the head or one of the heads which hath deceived some Expositours for there is a difference betweene the whole and a part the Beast and the head but it implies that the Beast shall himself exercise the Monarchicall power which before had bin in the seven heads yet in another forme and under another title to wit by his hornes touching which it followeth And goeth into perdition for shall goe In the former member the Angell intimated the three states of the Beast before expounded in verse 8. First in which he had bin The second in which he was not The third in which he came to be the Eight King Here he addes the fourth in which he shall goe into perdition Now as he ascended not all at once out of the bottomlesse pit but by degrees and was almost five hundred yeers ere he came to his full height of both Monarchies so he shall goe into perdition not on a sudden but by little and little Therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth but step by step and as it were by the same degrees that he ascended out of the pit so shall he descend into the same The Beast began to goe into perdition in the age of our predecessours when the Gospell being againe restored The beast begins to go into perdition his fraud was manifested and his impostures laid open to the view of the world viz. his lies as that he is Christs Vicar Peters Successour Moâ—arch Head Spouse of the Church and the rest of his proud and foolish Titles when as also the waters of Euphrates began to be dryed up and the Tributes and Revenues of the Romish spirituall wares were forbidden in Germany France England Scotland Denmarcke Sweethland and Bohemia And he daily goes forward the divine judgement pressing him more and more unto destruction by revealing the light of the Gospell to divers kingdomes Provinces and Cities who shall detest the Beast untill he come to his last period the time whereof the LORD knoweth and so set his last foot into destruction 12 And the ten hornes We have seen the heads of the Beast Now let us view his hornes Touching which first the false opinion is to be refuted and in the next place the true sence to be sought out Ribera In Apoc. Chap. 10.11 Lib. 30 de p. R. Cap 16. and Bellarmine feine that towards the end of the world ten Kings shall divide the Romane Empire between them Woe therefore to our Emperour and reigne thorowout the whole earth one houre that is a very short time before Antichrists comming but that Antichrist when hee is come shall kill three of these Kings viz. of Egypt Lybia and Aethiopia making the other seven to yeeld unto him And least this fiction should not bee beleeved they labour to prove the same by the oracle of Daniel Chapter 7.24 And the ten bornes out of this kingdome are ten Kings that shall arise and another shall rise after them and hee shall bee greater then the first and shall subdue three Kings And Chapter 11.43 Hee shall have power over the treasures of gold and silver and over all the pretious things of Egypt and the Lybians and Aethiopians shall be at his steps That these things are spoken of Antichrist they prove by the authority of Jerom who in his Commentary on that place saith that all Ecclesiasticall Writers affirme that neer the end of the world when the Kingdome of the Romanes shall be destroyed ten Kings shall arise and divide the Romane World among them and that an Eleventh a lâ—tlâ— out shall stand up Antichrist who is to overcome three of thâ—â—◠〈◊〉 Kingâ—â— viz. of Egypt Lybia Aethiopia Who beeing overcome the otâ—â—â— also sâ—all submit unto the Conquerour But surely it is not the propertie of a good Interpreter to expound one darke thing by another and that as darke as the other for this is as the saying is Daniels Oracle most divers from this to beg the Question The type in Danâ—el is no lesse obscure then this of Iohn what will they then prove by that Besides the Type there is unlike to this in every particular so that we cannot but wonder considering the present light of doctrine and helpe of histories at the impudencie of these Interpreters The Fathers whom they pretend are to be excused though they delivered some things amisse of matters so remote seeing they had not the meanes which wee have now The dissimilitude I spake of appeareth The dissimilitude There the ten hornes are of the fouâ—â—h Beast which according to the received opinion was the Romane Empire according to others the Asian kingdome of the Seleucians erected by Selâ—â—cus Nicanor one of Alexanders foure Princes Here the ten hornes are of the Beast who according to Ribera is the devill Now are the hornes of the Romane Empire the hornes of the devill There between the â—â—n hornes did arise a little horâ—e Here nothing is spoken of that little horne There the little horne plucked up three hornes Here the plucking up of the three â—â—ornes is not mentioned There the Angell expoundeth that the little horne is a king arising from a meane estate who was to suppresse the other three Kings Nothing of this in the whole Revelation But the spirit of God would not certainely have passed all this by if any such thing should have happened in the end of the world There the little horne was Artiochus Epiphanes who expelled Ptolomaeus Philopator Seleucus and Demetrius these three Kings out of their
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
vita Malchi in power indeed and riches she became greater but lesse in vertues The third distance was of the Church troaden upon and oppressed by Antichrist especially the Westerne untill the measuring of the Temple which began to be effected by the two witnesses JOHN Husse and JEROM OF PRAGUE who were slaine by the Beast in the Councell of Constans Anno. 1414. and thence untill Luther by whose ministerie the measuring of the Temple broken off or hindred through the Tyranny of Popes began to bee continued Anno. 1517. Lastly the fourth distance is of the church reformed from Popery of the declining of the Papacy to endure untill the end For the Beast goes into destruction whatsoever the gates of hel attempt to the contrarie Lib 3. de P. R. cap. 21 and Bellarmin their Prophet said truely From that time that the Pope began by you to be Antichrist his Empire hath been so farre from encreasing as it hath alwayes more and more decreased This whole period I say of the Christian Church some visions doe represent according to the foure-fold state erewhile declared and these I call UNIVERSAL Visions because they containe the universall Historie of the Church but some shadow out not the entire Vniversall visions but onely the two latter distances of the whole period or the Tragedie of Antichrist and these I call PARTICULAR because they praefigure not the whole Historie of the Church Particular visions but onely the latter part thereof touching Antichrists rage and judgement and of the Churches warfare and victory against him UNIVERSAL Visions I find to bee foure viz. the second touching the seven Seales and the third of the seven Trumpets and the fourth of the woman in travaile and the seventh which is as it were a Recapitulation of all the foregoing touching the binding and loosing of the Dragon c. The PARTICULAR Visions are two viz. the fift of the seven Vials of the last plagues and the sixt of the Iudgement of the Great Whore the overthrow of Babylon and destruction of Antichrist And these things I suppose do suffice to the plaine understanding of the generall Method of this Prophesie CHAPTER X. Of the speciall Method of the Apocalyps WHat concernes the speciall Method because it is more diligently explicated in every of the Visions I shall in this place speake the lesse thereof First We must remember that the forme of this Prophesie is truely Tragicall For it representeth Tragicall motions and tumults of the adversaries against the Church of Christ The forme of every vision is tragicall and at length the Tragicall end also of the wicked themselves Now Writers of Tragedies usually mingle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feigned things with serious both for preparation as for delight sake and to distinguish their Dramaes or Interludes into Acts Scenes and Chores the which also I find to be observed in this Dramaticall Prophesie For most of the Visions besides the propheticall things they treat of have somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparatorie They also containe certain distinct Acts of Propheticall Types and diverse Chores or Companies beginning or comming in between or ending the Propheticall Action with musicall accord serving to the decorum and pleasantnesse of the Drama Secondly In every Vision I speak of the six Propheticall we must prudently distinguish betwixt what is Dramaticall what Propheticall I cal that Dramatical which is preparatory to the visions The Dramaticall matters are to be discerned from prophetical of which kind is what we have in Vision first Chap. 1. from v. 9. unto the end in the second Chap. 4. 5. in the third Chap. 8. unto ver 7. in the fift Chap. 15. throughout The Chores also and their Prayers Songs Hymmes Praises as are the Chore or Company of the four and twenty Elders in the second third sixt Vision the Chore of the four Beasts in the second and sixt Vision the Chore of Angels in the second vision the Chore of all creatures ibid the uncertain Chore in the fift and sixt Vision the Chore of Harpers in the fourth and fift whose Symphonie and Songs are to bee read in the said Visions Chap. 4. ver 8 c. and Chap. 5.9 c. and Chap. 6.12 c. and Chap. 12. ver 10 c. and Chap. 15.3 c. and Chap. 19. ver 1 c. All these properly serve for the decorum of the Propheticall Drama neither doe they containe Prophesies but propound Morall Doctrine of celebrating the workes of God and his Iudgements unto the Church But they that search for other mysteries in these things seeme to labour in vaine Propheticall I call those Parts or Types of Visions which by word gesture or action represent future events concerning the Church by a certaine similitude of things whither open or hid and for the most part are repeated out of the Acts of the ancient Prophets In the understanding and application of which unto their events past present and to come the true explication of this Prophesie doth consist and principally aime at Thirdly The Method and Explication of the Propheticall Types cannot be gathered more commodiously and safely then from the Argument it selfe namely the generall of the whole Booke The distinct Acts of the visions and the speciall of the Visions in particular The generall Argument as we heard in the foregoing Chapter is specially in two things For the Apocalyps forewarneth the Church of her condition and sorrowes at hand and armes her with comfort against the same The same wee have in every of the Visions For they both foretell future evils as also shew the Godly the remedies thereof yet all shew not the same things nor in the same manner For some praefigure All that is both the first and the second Battles which I called VNIVERSAL some the second onely and latter which I called PARTICULAR The former and latter battles of the church By the first or former battles of the Church I mean the Combats shee had with Tyrants and Romane Adversaries oppugning the Testimony of Jesus as also with Heretickes diversly depraving the word of God By the second and later her Combates with the Easterne and Westerne Antichrists Hence there are as it were foure distinct scopes of the universall Visions The foure Acts of the universall Visions but of the Particular two onely the which I for instruction sake do name Acts. The first Act of the universall Visions hath a proposition of the calamities with which the Church shall bee assaulted by Pagans and Heretickes untill Antichrists rising The second in way of parallell to the first praefigureth comforts opposite to the calamities of the Godly The third shadoweth out an amplification of calamities or new and more glorious Combats of the Church under Antichrist Lastly the fourth parallell to the third sheweth the Catastrophe of all evils viz. the declining of Antichrists Kingdom and the casting of all adversaries into the lake of
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
workes And this he doth to stirre them up to a cheerfull going foreward in wel dooing for the prayse of vertue increaseth it and honour provokes men to vertuous enterprises Ovid. li. 4. de pont As the Poet speaketh Secondly in special because he had kept his word and not denyed his name Thus as in the first he is commended for his sinceritie in doctrine so in the latter for his constant profession of the same before the adversarie These two things are required of all Christians but Especiallie of Gods ministers namely to keep the faith of Christ entire and not to corrupt the same by humane inventions and 2. not to forsake the profession thereof in any estate or condition Ro. 10.10 For with the hart man beleeveth unto righteousnesse and with the mouth confession is made unto salvation But least this holie teacher should be lifted up to thinke he did these things by his owne strengeth Christ therfore ascribes both the first constitution of this Church as also the constancie of Pastor and people therin to his grace alone behold I have set before thee an open doore that is It is not by thy own power that the congregation over which thou art embraceth the truth taught by thee or that thou thy self standest fast in the faith against all the threats of the adversaries who dayly labour to shut this open doore for thou hast little strength that is little or no outward help and assistance but it is I who have set an open doore before thee It is I who have opened it by my own power and hence the enemies neither have nor ever shall be able to shut the same Thus we se that which before was indefinitely spoken of Christs shutting and opening is here in perticular applyed to the Philadelphians J have set before thee an open doore I am not ignorant how these words for thou hast a little strength may be taken in another sence And some indeed doe expound them adversitivelie as if they deserved the greater commendation for their constancie in their affliction seing they had but a little strength that is destitute of humane protection But then the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for should bee a reason of the latter that is wherfore he had kept the word which is repugnant to the scope of the commendation for it is manifestly a reason of the former namely wherfore Christ had opened a doore unto him which no man should bee able to shut Others again understand it as spoken for his comfort as if Christ had said I have gathered unto my self a Church in this citie in the midst of many adversaries over which I have appointed thee a Pastor and howsoever thou hast but a little strength to resist them notwithstanding I will so protect both thee and thy congregation as that no man shall bee able to shut that is to subvert the same or expell the faithfull out of this place Which interpretation I confesse containes much excellent comfort both for the Pastor and people but considering that the Epistle as yet treates not of consolations I therfore allow rather the first exposition Now touching this manner of speech An open doore by a Metaphor is signified an occasion offered of wel dooing that is an opportunitie of preaching and propagating the Gospel for as a man goes into the house the doore being opened even so when the Lord gives passage to the Gospel Churches are planted propagated according to that of the Apostle When I came to Troas to preach the Gospel 2 Cor. 2 12 a doore was opened to mee of the Lord and 1. Cor. 16.12 a great door and effectuall is opened to me c. Hence chiefly we are taught two things First this again proves the divinitie of Christ for whereas he both knoweth the workes of the faithful and openeth a doore to his Church as also restraines the power of the adversaries that notwithstanding all their malice and rage yet can they not shut the same it clearelie shewes that he is God onely wise and omnipotent And therfore as Christ our Lord by his mightie workes XXII Arg. of Chr. deity proved against the blasphemous Jewes that he was God Joh. 10.38 so are we bound from his powrful gathering and preserving of this Church to beleeve the same The cavill of some hereticks is of no waight who pretend that Christ doth these workes by a power communicated unto him of the father I answer he doth it by his divine and essentiall omnipotencie which he hath received from the father by eternall generation for whatsoever the father hath is Christs Ioh. 16.15 Io. 5.9 and whatsoever things hee doeth these also doth the son likewise Not as if the power of the Father were uncreated Christs created but both the Father and the Son worke by the same divine and uncreated power For the Son doeth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike with the Father Secondly as Christ of old opened a doore for the passage of the Gospel and no power of malice of men nor Devils could any way hinder the same so considering at this day that among so manie enemies a doore is opened unto the Churches in Germanie England Poland Hungarie c. we ought to acknowledge that this happeneth not by chance nor ascribe it to the industrie of teachers prudencie of politicians or the power of princes but unto the grace efficacie presence and power of Christ alone for certainly the strength of Christians hath been little or nothing to resist the tyrannical persecution cruell edicts and horrible torments by which Antichrist hath laboured but in vain utterlie to deface our Christian faith but by how much they have sought to presse it downe by so much like unto the palme tree it hath flourished more and more because Christ by his divine power having opened this doore Antichrist was not able to shut the same And indeed it is a thing admirable in our eyes that some few Monkes and despised teachers should by the contemptible preaching of the Gospel so shake the kingdome of the Beast howbeit supported with the aid and power of the kings and Emperors of the earth on all sides as that whole nations of the Christian world should turne from Antichrist to Christ our Lord. Now this beeing come to passe we may not thinke that either teachers kings or princes have opened the doore but because Christ powerfullie reigning at the right hand of God hath so effected the same as that none was able to hinder it Let us therfore bee truelie thankful unto Christ for so great a mercie and divine miracle humbly beseeching him to keep this doore still open unto us not suffering it to be shut for our unthankfulnes or his sheep to be scattered by the enemies but that hee graciously preserve his Churches by dwelling among them 9. And I wil make them of the Synagogue of Satan Gr. I give them The second part is a
Platina onely the rents of Bishoprikes was looked at Plati in vita Bonif 3. but not what sheep were in the pasture It would be tedious to declare how this Antichristian tyrannie by the successours of Boniface was afterward established As for Boniface himselfe he indeed sate scarce a yeere on this chair of universall pestilence For on all sides these ecclesiastical harpies so gaped after the prey as that by poyson murder deceit factions seditions enchantment and magical art one sought to dispatch the other Balaeus hath distributed these Antichristian Popes from this Boniface unto Julius II that is from the yeere of Christ 606. unto the yeere 1513. Balae in Act. Rom. Pont. into five distinct classes or orders as may there be seen Who for the most part as Genebrardus a Popish writer himself cōfesseth were Magicians Sorcerers Atheists Adulterers Murderers wicked perjured impure not Apostolical but apostatical and heretical men they were I say capital enemies of Apostolical doctrine inventours and defenders of idolatrie superstition and a new worship bloodthirstie men and so have continued even unto this day And here indeed the earthquake began to shake all Christianity in the Westerne parts Now about the same time viz. in the yeere 609. Heraclius beeing Emperour who toke away Phocas the tyrant Mahumet an Ismaelite by open force raysed no lesse an earthquake in the East For he beeing a souldiour and an hypocrite by the help of the Persians tooke from Heraclius many provinces and after he had established a kingdom unto himself he caused one Sergius a Nestorian Monke to compose the Alcoran who mixed togerher somwhat of every religion in such a manner as might best serve to draw the affection of carnal people unto a love and liking thereof thereby to strengthen the politie of his new usurped kingdom in the world and the better to root out the faith of Christ Whence it came to passe that by this commotion most people in the East fell from Christian religion and the Sun of righteousnesse beeing darkened the mist of Mahumeticall superstition prevailed and oppressed not the East alone but all the south parts of the world also these are the earthquakes darkening of the lights and prodigious wonders here enigmatically described according to the manner of propheticall scriptures Now we come to the words themselves And behold a great earthquake most dreadfull and prodigious things with which under the reigne of Antichrist as most interpreters both Greeke Latine confesse the Christian world yea and heaven it self too were to be shaken as the darkning of heavenlie lights the falling downe of the stars and lastlie the the concussion of the mountaines and Islands are here shewed unto Iohn under the Image or form of a great earthquake Indeed such kind of praedictions are diverse times mentioned both in the writings of the Prophets and Apostles But not in one and the same sence the which thinge we are well to take notice of for the circumstance of the places will lead us sometimes unto a literall sometimes unto an allegoricall interpretation thereof Vndoubtedly the predictions of Christ The signes which are literally to be understood touching the end of the world and his last comming are to be taken litterallie as in Matth. 24. Mar. 13. Luk. 11. Then there shall be signes in the Sun and in the Moon and in the Stars and upon the earth distresse of nations with perplexitie the sea and the waves roaring Mens hearts failing them for fear and for looking after those things which are comming on the earth for the powers of heaven shall be shaken and then shall they see the Son of man comming c. and in Revel 16.20 Every Island fled and the mountaines were not found viz. in the day of judgement For indeed all these things shall then really come to passe Now in other places these expressions doe set forth allegorically horrible alterations or Gods great judgements and those eyther particular against the enemies of the Church as in Isay 13.10 where the prophet speaketh of the horrible overthrow of the Babylonians in these words The stars of heaven and the constellation thereof shall not give their light The Sun shal be darkned and the Moon also shall not give her light And again in Isai 34.4 And all the host of heaven shal be dissolved and and the heavens shal be rolled together as a scroll and all their host shall fall down c. And from this place as it seems by the like phrase the words here in our text are taken Again in Ezech. 32.7 concerning the overthrow of Aegypt I will cover the heavens saith the Lord and make the stars thereof dark I will cover the Sun with a cloud and the Moon shall not give her light Or universall signifying the total commotion of the Church somtimes in a good sence sometimes in a bad and somtimes in both In a good sence as in Hag. 2.7 Hebr. 12.27 Thus saith the Lord yet once it is a little while and I will shake the heavens and the earth and the drie land And I will shake all nations and the desire of the gentiles shall come c. In which oracle is prophesied of an universall concussion that is of the reformation of the world by Christ the which how it hath been shall yet further be fulfilled we have expounded in our commentarie on Hebr. 12.27 In the evil part it is undoubtedlie taken in this place as signifying the shaking of the heaven and earth that is the future corruption oppression of the Church by Antichrist Now this concussion both in a good sence by Christ also in an ill sence by Antichrist is prophesied of by Ioel 2.28 The oracle of Ioel Chap. 2.27 expounded And it shall come to passe afterward that I will poure out my spirit upon all flesh and your sons and your daughters shall prophesie c. And I will shew wonders in the heavens in the earth blood fire pillars of smoack the Sun shal be turned into darknes the Moon into blood before the great terrible day come Act. 2.17 which prophesie Peter shewes to have been partly fulfilled when as on the day of Pentecost the Apostles the Apostolical Church were miraculously filled with the holy Ghost Partlie to be accomplished before the last comming of Christ at what time the Church shal be troubled with horrible calamities not so much by hereticks or tyrants as by Antichrist Christs adversarie Now these things are foretold least the faithful should imagine Christs kingdome to bee of this world or to expect pleasures in this life but rather to prepare themselves for all manner of adversities in the mean while beeing fully assured that these calamities shall no way hurt the Elect persevering in prayer and supplication Ioel. 2.32 and therfore this is added as a consolation Whosoever shall call on the name of Iehovah shal be delivered for in
of supererogation or a purgatorie fire and so ascribe salvation which is obtained by Christ alone unto their owne inventions Thus therefore the Sun in Popery is made black as sackcloth of hair The Apostolical doctrine of faith and salvation by them is darkned and changed into Philosophical precepts Christs sacraments are darkned and turned into a stage-playing Pompe or shew The invocation and worship of God is darkned and turned into adoration of idols and of the creature To be short the Church it self is darkned scarslie retaining any thing of Christianity except the bare name Now the black sackcloth of hair doth signify the humane traditions their hetheanish and Iewish ceremonies mingled with Christianisme of which Augustine complaines Epist 119 19.20 that even in his time the Church began to be more burdened with them then the Israelites were with theirs to be short it signifies the decrees and canons of Synods and Popes by which the Church was turned into a secular kingdom the presbyteny into a civil court and their temples into very brothel houses And the moon became as blood The third wōder followeth by the moon is meant the Church as Cant. 6.9 Fair as the moon Rev. 12.1 The Sun is Christ as we shewed before Now what marveile is it if the Moon be turned into blood when the Sun is darkned In Eclypses the Moon appears black and reddish and sometimes of a bloodie colour having in it selfe but little light But as the Moon doth receive its light from the Sun so all light puritie righteousnes and salvation or whatever else the Church enjoyes shee receiveth it all from Christ the Sun of righteousnes The sence therefore is that the Church shall be turned into blood by the commotion of Antichrist The like phrase the Lord useth in Joel 2.31 But whence comes this blood into the Moon I answer by the cruel tyrannie of Antichrist making the Church red with the blood both of the nations and of the Saintes For this blood was powred on her partly by wars and partlie by martyrdoms For the Pope not beeing content to usurp the title of Peter the prince of the Apostles under that pretence to terrify the world with his spirituall lightnings he hath also drawn out the temporall sword against Emperours kings princes and Christian nations filling all places with bloodie warres As we may see in the extravagant of Boniface VIII touching superiority and obedience where it is expressely said that the Church hath two swords the spirituall and civill and it is further added that the spirituall is excercised by the Church the materiall by the hand of kings and souldiers according to the pleasure and patience of priests If this be true then what are kings and souldiers but the Popes vassals And is not then that blood certainlie shed by the Pope which is spilt at his pleasure and command by kings and their souldiers And is it not the Pope that causeth the Moon to become blood but in this also there is deceit and fallacie for the Romish Bishops have not onelie used the civill sword in the hands of princes but also in their own having these many yeeres together turned the Moon into blood by the many cruell warrs occasioned and made by them Beneven de Rambal lib Augustali Benevenutus de Rambaldis a noted historian thus writeth concerning Boniface the eight above two hundred and thirtie yeares agoe that Albertus Duke of Austria beeing by the Electors chosen king of the Romanes desired of Boniface that famous Pope the blessing and coronation to whom this loftie tyrant answered that he was unworthie of the Empire because he had traiterouslie killed his Lord Adolph in warre and having the crowne on his owne head and a sword girt to his loines he said I AM CAESAR Julius II. the predecessor of Leo a better souldier then a priest beeing borne rather for Mars then for Christ going forth with an army as Wicelius witnesseth in the yeere 1513 against the king of Navarre threw Peters Key into Tyber saying If the Key of Peter cannot let the sword of Paul prevaile Of which Mantuan thus singeth Ense potens gemino cujus vestigia adorant Caesar aurato vestits murice reges Great Caesar with victorious kings Who golden crownes doe wear They doe adore his footsteps who the double sword doth bear To be short the most cruel wars which continually have been and at this day are among Christian princes to the shedding of exceeding much blood in France the Nederlands Livonia Poland Muscovia Hungarie have alwayes been raysed fomented by the Popes buls and armies by this meanes ever since the death of Priscillian they have continnallie murdered the saints and made the Moon red with their blood For Priscillian beeing declared an heretick by the Pope although Sulpitius Severus describing his sect doth not charge him with any hereticall doctrines contrarie to the analogie of faith but onely for unlawfull conventicles was by the instigation of Ithacius Bishop of Triers put to death about the yeere of Christ 380 contrarie to the mind of Martine Thuronensis a Maximo the Emperour the murderer of Valentinian the yonger From that time forward the Bishops went on to have the like punishment inflicted on all such as were condemned by them of haeresie And at length the Popes adjudged to death as hereticks all that opposed their tyrannie and idolatrie under which pretence what a multitude of Christians have been most cruellie murdered the bookes of martyrs testifie yea whosoever reads those histories shall see clearely enough that by their meanes the Moon was wholle turned into blood The massacre at Paris committed on Bartholomewes day in the yeere 1572 is yet fresh in memorie at what time within the space of eight dayes there were more then a hundred thousand by the means of Gregorie XIII most barbarously put to death in France making all the streets rivers and prisons in the land red with the blood of martyrs Thus I doubt not but we understand what is meant by this change of the Moon into blood touching which also I will rehearse a verie memorable example in the end of this booke 13. And the starres of heaven fell unto the earth The fourth wonder is taken out of Isai 34.4 and Mar. 13.25 We have heard what the stars doe signifie and wherfore they are so called Rev. 1.20 the seven stars are the seven Angels or Bishops of the Churches And Rev. 12.1 The woman or Church hath twelve stars on her crowne signifying the pastors and teachers of the Churches These stars which fell are apostates who forsooke Christ for fear of Antichrists cruell persecution they are I say principall Bishops and teachers who by embracing the kingdom of Antichrist fall from heaven unto the earth among whom the Bishop of Rome was chiefe and with him all others who acknowledged him for their head They fell unto the earth by forsaking their pastoral charge of preaching the word and
becomming earthly princes imitating the pompe of courtiers and wholie giving themselves to worldlie affaires as to wars hauking huntings all other vanities pleasures in princes courts yea far exceeding them in pride pompe and luxurie This fall of the stars is amplifyed by the similitude of a strong wind blowing untimelie figs from the tree By these figs are meant carnal bishops and by the mightie wind the Papal authority unto which all of them eyther for fear of excommunication or for promotion sake readilie submitted 14. And the heaven departed as a scroll The sift wonder is taken out of Isai 34.4 Heaven Hebr. rakiagh is that outspread firmament which God created on the second day and adorned with lights on the fourth day This heaven the lights failing and falling downe departed But after what manner as a scroll rolled together In old time they bound not up their bookes as we doe now but rolled them up as upon a rolling instrument The heaven rolled up is the Church falling away from Christ so beeing shut they could not be read But what heaven is here meant to be thus rolled up Interpreters understand hereby the Church spread over all the face of the earth which to Iohn did seem to depart like a scrol not as ceasing to bee but as ceasing to bee seen The which indeed is true of the Church of the Elect. For however Antichrist shall cover his kingdome with the title of the Church take those things that are proper unto her causing the word Sacraments though horribly depraved to be administred by his clergie neverthelesse they shall not be Christs Church but a synagogue of Satan The true Church of Christ shall depart beeing hid not seen to the world to whom belonged all the martyrs and professors witnessing against Antichrist But thou wilt say these were not hid It is true indeed they were seen as they were men could not be hid as they were martyrs but hid as a Church or the members thereof for they were condemned accounted by Antichrist not as Christs faithful ones but as wicked hereticks This heaven or out spread firmament The heaven departing is the closing of scriptures in popery may also be rightly understood of the opened booke of holy scriptures which by Antichrist his instrumēts was shut or rolled up yea cast under foot using in the mean time with great reverēce the Fathers Scolasticks Sentenciaries Canonists Legends c. Moreover since this booke of God began againe to be opened how have the Iesuits laboured to rolle it up questioning the authority thereof not accounting the same to be divine but as it is confirmed by the judgment of the Church Andrad defens concil Staplet contr Witak that is of the Pope For thus they expresly write That in it there is so much of the deity as the Popes Church attributes unto it neyther ought God to bee beleeved but because of the Church And all the mountaines were moved This is the sixt wonder which Andreas doth rightly understand of those who excell others in wordlie power For in Rev. 17.10 by mountains kings are understood in which sence I judge it is here also taken neither doth it any way crosse this exposition that kings are expresly nominated in the following verse seeing that place concernes the following Act is to be understood of their punishment But how have kings been moved by Antichrist The histories of the Popes declare this diverse wayes First by their ecclesiastical authoritie fraud threatnings constraining Emperours and kings not onely to maintain by fire and sword their ordinances and decrees but even to cast themselves downe kisse the feet of their holinesse The Popes tyrannie against Emperours and kings And secondlie civily for Antichrist spared neither King nor Keisar but whoever would not doe all things according to his pleasure those he oppressed deposed and thrust out of their places Gregorie II. having excommunicated Leo the Emperour deprived him of his revenues Pope Zacharie deposed Childerick king of France Leo III deprived the Graecian Emperours of the Western Empire Alexander III. first proudlie trampled with his feet upon Frederick I. before he would receive him into favour Gregorie VII displaced Henrie IV. Innocent III. thrust out Otho IV. Innocent IV. took the Empire from Frederick II. Clement VI. excommunicated Ludowick IV. Iulius II. deprived the great grandfather of Henry IV king of France of his kingdome of Navarre Sixtus V. sought to depose Charles IX king of France Elizabeth queene of England c. To be short Antichrist powerfully moved the mountaines against Emperours kings Christian princes through his Sophisters councils usurping to himself authority over whole councils boasting that by him kings doe reigne that it is in his power to cast them downe when he pleaseth lastly that no councils are authentick without his approbation This is a true plain interpretation And the Ilands were moved out of their places This is the seventh wonder Ilands are invironed with waters The waters signifie peoples Chap. 17.15 and therefore by the Ilands here are meant nations or the subjects of princes these also are moved for all are necessitated upon pain of salvation to subject themselves unto the Romish Bishop neither can any buy nor sel nor make any bargaine but according to his pleasure as appeares by the extravagant of Boniface VIII We define we say we pronounce we appoint that it is of necessitie unto salvation for every humane creature to beleeve that he is subject unto the chiefe priest of Rome Thus the Ilands peoples communaltie beeing deprived of their Christian libertie which they enjoyed under the Apostles were brought under Antichrists yoke under which they serve and groan even unto this day The fourth Act of the second vision concerning the final punishment of the wicked 15 And the Kings of the earth and the great men and the rich men and the chiefe captaines the mighty men every bond-man and every free-man hid themselves in the dens and in the rockes of the mountaines 16 And said to the mountaines and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe 17 For the great day of his wrath is come who shall be able to stand THE COMMENTARIE 15 ANd the kings of the earth Many with Lyra referre these things unto the times of Diocletian Maximianus whose cruelty against the Christians Eusebius treateth of Histor lib. 8. 9. because in those dayes men of all conditions estates both great and small not beeing able to endure the extremitie of tyrants sought to hide themselves in caves mountaines and woodes But they erre from the scope in my opinion offer violence to the text for undoubtedly by kings c. are not meant the vulgar but men in place and authority Now in those times there were no Christian
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
Antichrist he having I say seen Mahumet in the East and the Romish Bishops in the West oppressing the Church by fire and sword and imposing their decrees and idols upon all depraving Christian religion by their manifold traditions heathenish and Iewish superstitions in so much as unto the Churches of the West was left almost nothing but the bare name of Christ Now least Iohn seeing these things should thus have thought with himself what shall Christ be thus opprest and kept under by Antichrist shall there bee no more a Church no more sincere preaching no more faithfull valiant teachers to oppose Antichrist shall indeed the elect also be drawen away into errours of whom Christ saith that it is impossible they should be seduced Now hence it is that this present sight of the blowing windes and of the four Angels labouring in vain to hinder their operation is exhibited unto him shewing how the godlie should continually oppose Antichrist and be sealed in their foreheads signifying their safety and preservation unto the end Alcasar presupposeth howbeit not truly that these things appertaine unto the seventh seale but it is repugnant unto the very text in Chap. 8.1 and though it did yet would it no way help the consequence which thence he draweth Four Angels standing Now concerning these Angels let us see who they are Who are these four Angels what they did and the cause thereof By these Angels I understand Satan his Angels by whose powerfull working Antichrist invaded Christs kingdom and established his owne with all deceit of unrighteousnesse and withall I understand all Antichrists agents both ecclesiasticall and secular as Kings and Emperours who to uphold his kingdom have laboured by fire sword to suppresse the preaching of the Gospel so likewise Cardinals Bishops Monkes Canonists Inquisitors Jesuites who deceiving the world under an angelicall shew of holinesse have stronglie advanced his kingdome these are four a definite number beeing put for an indefinite as alluding to the foure corners of the earth on which they stand that is have their Bishopricks Lordships Colledges and Fraternities there fixed Now by four corners the whole earth is meant and here it noteth that no place shall be free from the mischievous devises of these wicked Angels Others again interpret these Angels standing on the four corners of the earth after this manner The Mahumetans in the East who suppressed the doctrine of Christ for however they seem to permit the European Christians the freedom of their religion yet the same is don deceitfully as thereby the easier to draw the rest of the Christian world under their power and so if they could altogether to blot out the very name of Christianity The South they understand to be the verie seat of the Romane Antichrist The North is possessed by the Popes sworn vassals And the West by the Spaniard his first begotten son and the most Christian French king as they stile him all which have hithertoo mightily hindered the windes from blowing upon the earth sea trees But we may as fitlie applie this to the Popes spirituall Angels standing upon the four corners of the earth seeing he hath every where his Legates a Latere his creatures I say to maintain his Antichristian primacie and to hinder the blowing of the windes by their fraudulent devises preachings writings disputations miracles all manner of working by deceit and unrighteousnesse The reason why Ribera contendeth that not evill Angels but the good Riberas opinion weighed are here intended is to free Antichrists ministers from suspicion But most Popish writers doe hold the contrarie Mart. Delrius libr. 2. mag disquis quaesi 11. thinkes them to be very hurtfull pernicious devils Alcasar would faine refute him but his tongue will not let him therefore he leaves it undecided whether they bee good or evil at last he faineth a dream of four Aeoluses brideling the windes with bonds and imprisonment Now is not this a worthie exposition of this mysterie But Ribera wil maintain his opinion with arguments The devils saith he are not in corners of the world but in the midst of the great men of the earth in provinces and cities and to be short wheresoever they bee they hinder the preachers of Gods word As if Iohn understood not this same thing by the four corners of the earth He therefore too childishlie restraines these corners of the earth unto the utmost places or mathematicall centers thereof forasmuch as by a synecdoche the whole world is here signified But he further objecteth that God is wont to punish the world not onely by evill Angels but also by the good Angels as we see Gen 19. and 2 Sam. 14. 2 King 19. Isai 37. c. which Austin also confirmeth lib. 9. de Civ D. c. 5. but it sufficeth that for the most part it is don by the evill Neither is there any weight in this that the other Angel as joyning himself with them saith VNTIL WE HAVE SEALED THE SERVANTS OF OVR GOD for he makes not the Angels which were readie to hurt the earth c. companions with him in sealing but closelie he pointes out the good Angels which were present with him Holding the foure windes that they should not blow Now he shewes what the Angels did in which we are to consider what the four blowing windes are and what is meant by the earth sea and trees and how they held the windes from blowing on the earth Ribera understands it properlie of the four cheife windes The litteral exposition of Ribera cannot hold described in these known verses Asper ab axe ruit Boreas furit Eurus ab ortu Auster amat medium solem Zephyrusque cadentem These windes the foure Angels indeavoured to hinder from blowing upon the earth c. that is they desired to destroy all things both in the sea and in the land as also the fruits of the trees For if the windes should altogether cease from blowing all things of necessity would soon come to decay forasmuch as all living creatures by them are cherished preserved Therfore he supposeth that hereby is signified the outward calamities falling upon the persecutours of the saintes his reason is because the literal sence is to be followed except a plaine reason doth necessitate the contrary Now indeed this is true notwithstanding if we should always expound the visions of this booke litterally much absurdity would follow thereupon besides the following words doe yeeld us a manifest ground that the letter here is not to be observed for the elect are said to be sealed thereby to be freed from hurt Now we know that the godly are not free from outward calamities as pestilence famine wherby the earth sea trees are hurt therfore it doth necessarily follow that we must understand it of an immunity of another kinde of hurt Andreas understands hereby the dissolution of lawfull order the most certaine event of the evils
threatned Andreas his general interpretatiō Rupertus his exposition lib 4. in Apoc. but this seems to be obscure to general Rupertus many others expound it of the teachers of the word whom Antichrists Angels or ministers held that is laboured to keep from blowing upon the earth sea or any tree that is from preaching the faith of Christ in any provinces or Ilands or unto any men of what condition or quality soever So hee Thus the windes denote the preachers of the Gospel by a metaphor oftē used in the scriptures For the holy Ghost whose ministers they are is compared unto the winde Ioh. 3. Act. 2. by reason of his vehement piercing efficacy These are said to be four indefinitely according to the 4 quarters of the Christian world that is some of them beeing in every place They blow that is sound forth the Gospel of Christ upon the earth sea trees that is unto al sorts of men To hold the windes that they blow not is to hinder these from preaching now in this all interpreters agree notwithstanding it is to bee applied more fully unto the times of Antichrist By the windes therefore I understand all the sincere teachers of the Gospell The authors judgmēt touching the four Angels hindering the blowing of the windes which for a thousand yeeres together have opposed Antichrists idols corruptions tyrannie such I say whom the Romane Bishops by their decrees buls have condemned as hereticks whose names are recorded among the witnesses of the truth in the bookes of Martyrs Among the number of these also besides such Emperours who by opposing the popes have caused the windes to blow I understand such Bishops Priests Doctors as have contradicted the tyrannie of the Romish court as Berengarius Iohn Scotus Bertramus c. who more then six hundred yeeres agoe have strongly in defence of the truth blown by their sermons writings against the diol of the masse transsubstantiation the chiefe prop of Antichrist kingdome also Bernard Waldus Wicklife Hus Ierom of Prage Clemanges others who by the winde of Gods spirit have maintained the faith of Christ against the pope partlie by word writings partly by sealing the same with their blood But chiefly amōg these are to be reckoned Luther Melanchthon Oecolampadius Zwinglius Farellus Bucer Hegio Martyr Viret Bullinger Calvin and as many as in Germanie France and the neighbouring kingdoms have in this last age begun so to blow the Gospell of Christ as thereby a great part of the Christian world hath been restored into the pretious libertie of the faith The earth sea and trees I understand allegorically not of the faithfull in particular or learned men onely but of distinct churches As the earth to denote the churches in the mediterranean provinces The sea the churches bordering neere the same or in Ilands The trees churches planted in wooddie and hillie countries as are generally those in the Northern parts The reason why I take this to be meant of whole churches is because the Angels are forbid to hurt them until such were sealed as the Lord had appointed and afterward they are permitted to doe it Therefore the sealed ones shal be in the earth sea trees that is in those Churches that are hurt neverthelesse they beeing sealed shal be preserved in safetie But how shall they hold the windes from blowing and to what end What is meant by holding the windes frō blowing This may bee understood by the following words It was given them to hurt the earth and the sea and again hurt not the earth sea nor trees So that they shall hold the windes from blowing when the Angels who professe themselves to be spirituall Bishops ought to blow shall neyther preach the Gospell nor suffer others but oppose them by their Popish decrees and edicts by their excommunications by cruell persecution with fire and sword as against hereticks forbidding the reading use of the holy Scriptures unto all men least the deceits and lyes of Antichrist should be made manifest Hence necessarilie followed the hurt of the earth sea trees for the wholesome blowing of the windes now ceasing all the churches were led into errours by the contrarie blowing of seducing spirits and lying prophets who brought al under the yoke of Antichrist to the destruction of the greater part of Christianity Thus we see the meaning of the vision now hence we observe two things First though Antichrist by violence and deceit hath horribly shaken the Christian world doing much harme unto the earth and sea yet God at all times raysed up some good windes that is faithfull teachers who taught the wholesome doctrin of Christ to the salvation of the elect as the histories of Popes bookes of martyrs testifie Yea the Lord did preserve unto himself a Church in the midst of Poperie which Antichrist could never altogether suppresse however he cruellie by fire and sword continuallie raged against the same And therefore it is false that God had no Church nor Christ any spouse because the Pope and his synagogue were not the spouse of Christ Secondly we see by what wayes Antichrist did invade Christs kingdome and establish his owne tyrannie to wit by holding the blowing of the windes in condemning for haereticks violently oppressing the witnesses of the truth as also by hurting the earth sea trees that is seducing all the particular Churches by false miracles with all deceit of unrighteousnes overthrowing them by his impious doctrines and superstitious worship of which the Apostle foretold 2 Thessa 2.9 saying whose comming is after the working of Satan with all power and signes lying wonders and with all deceiveablenes of unrighteousnesse in them that perish c. these things wee find in histories formerlie to have been don and we daylie see the further accomplishment thereof which serves for a cleare exposition on these words now let us hear the antidote or consolation opposed 2. And I saw another Angel First we will consider who what manner of Angel this was and secondly what he did One Angel having the seale of the living God ascendeth from the East against the four Angels standing on the earth Lyraes opinion in expounding this of Constantine we have already refuted Others suppose that Elias shall come towards the end of the world of whō Malachie speaketh Cha. 4.5 But their supposition is false as we shall see on Chap. 11. for the prophet there speaketh of Iohn the Baptist as Christ himselfe interpreteth Matt. 11.14 most understand it of Christ the great Angel of Gods counsell as Rupertus Haymo Bede others Ribera indeed denies it and will have him to bee one of the seven emissarie Angels spoken of Chap. 5.6 but he gaines nothing by his denial neyther need we to contend at all about it The Angel ascending from the East is Christ Luk. 1.78 Col. 1.15 Heb. 1.3 Eph. 1.4 For it is all one whither
the living God to whom he graciously communicates himself Let us therefore understand it of the seale spoken of 2 Tim. 2.9 The foundation of God standeth sure having this seale the Lord knoweth who are his and let every one that calleth upon the name of God depart from iniquity This seale Chap. 14.1 is said to be the fathers name written in the foreheads of the saintes First therefore this seale imprinted in the elect is Gods eternal purpose to save them the which however it is not seen by the eye of man yet the elect both discerne and feel the same in their hearts Secondly it is a saving vocation unto faith and wrought externally by the word sacraments internally through the earnest of the spirit Thirdlie it is a true invocation on the name of God that is a sincere profession of the truth by forsaking and detesting al the known wayes of Antichrist To be short it is a true conversion unto the Lord constancy perseverance in the faith of Christ By these notes the sealed ones separate themselves from the dregs of Antichrist and are easily known from all other men therefore they are said to be marked in their foreheads because they are not at all ashamed of their holy profession But wherfore is this marke put upon them The use of their sealing I answere to the end that they may not be hurt by the evil Angels nor seduced by Antichrist led into errour so made partakers of his plagues That Antichrist I say may have no interest in them for beeing sealed they are secure certaine of their salvation in middest of all confusions and ruins This is matter of singular comfort to the elect in that their salvation is certaine that the Lord careth for them Agreeable hereunto is that in Ezec. 9. where the marked ones are preserved while the city in the mean time is destroyed And Rahab having her house marked according to the covenant with the spies escapeth So the Israelites sprinkling their posts with the blood of the Paschal Lamb were delivered while the first born of Egypt perished therfore it is said Rev. 9.4 that the locusts only hurt them which had not the seal of God in the forehead For Antichrist also doth mark his servants with his character as we see Chap. 13. but not to the end they should be preserved but to have power to buy sell his holy wares make marchandise of mens soules trade in his kingdom Now this Character shall not secure them that are marked therwith from destruction but rather draw down Gods judgements upon them for the beast the false prophet all that have received his mark shall be cast into the lake of fire brimstone Rev. 19. 20. And I heard the number of them that were sealed their number is great yet lesse then the number of locusts such as had the mark of the beast in their forehead right hand Nevertheles much greater then men imagine judge a definite for an indefinite For alwayes there have are shall be more witnesses of the truth then Antichrist or the world knowes of a Church I say of sealed ones preserved by thy Lord unto himself as in the time of Elias seven thousand in Israel were reserved who had not bowed the knee to Baal albeit the Prophet then complained that he was onely left The Papists inquire who where the Church was before Luthers time let them receive here an answer from Iohn that when Antichrist thought he had brought al to stoope under him yet then the Lord hath 144000 sealed ones We affirme therfore that a Church of sealed ones was hid in the midst of popery even when the Angels stood on the four corners of the earth to hinder the windes from blowing that is to hinder the course of the Gospel to subject all particular Churches under the power of Antichrist Moreover the number here specified is most perfect twelve ten beeing by the rule of Arithmeticke put together For twelve beeing multiplied by ten makes a hundred twentie ten times a hundred and twentie makes twelve thousand which is the number that was sealed out of each tribe this againe beeing multiplyed by twelve makes a hundred fourtie four thousand which is the compleet number of all them that were sealed For other mysteries I let them passe Out of all the tribes of Israel Ribera understands it literally of the conversion of so many Iewes out of every tribe about the last times under Antichrist proving it from that of the Apostle Rom. 11.26 and so all Israel shall be saved But in this he agrees neyther with himself nor yet with the oracle of Paul For if so bee that all the Iewes shall receive and follow Antichrist as the Messias as the Papists themselves imagine how then shall so many thousand cleave unto Christ And againe if all Israel shall be converted how then shall there bee onely 144000 sealed ones the prophesie of the Apostle I will not here speake of as not appertaining to this place and the rather because in my commentarie on the Romanes I have expounded the same Lyra speakes of the conversion of so many Iewes under Constantine but yet he dares not affirme that such a thing was then accomplished therfore he approves of a mysticall interpretation and applies it to the spirituall Israel that is to such as were converted to the faith of Israel of Christ under Constantine But I have already proved that these things may not be tyed to that time but belong to the ages after under Antichrist There are also some of our interpreters who expound this number 144000 of beleeving Iewes and applie the great multitude spoken of v. 9. to the Church of the gentiles But leaving such mens opinions I follow the exposition of my Anonymus of all the tribes of the children of Israel that is of all nations imitating the faith of Israel because God hath elected some to salvation out of every part of the world Christ also shall have his sealed ones in all places where Antichrist reigneth Besides the beleevers of the Gentiles are often in the new Testament called by the name of Israel as following Israels Abrahams faith Rom. 4. 9.6 For they are not all Israel which are of Israel c. Now these are compared to the twelve tribes of Israel because they succeeded in their place therefore it is said they shall sit on twelve thrones to judge the twelve tribes of Israel who were apostated from God and Christ The distribution therefore of these sealed ones according to their tribes is not to be taken litterally but by a certaine similitude because God hath substituted other special nations in stead of those apostatical tribes in which he hath a certaine number of sealed ones that is ordained to life eternal And the reason hereof is apparent because the twelve carnall tribes of Israel before the
yeere after his decease beeing declared in the yeere 606. by Phocas the intruder universall Pope chiefe Priest and Bishop of Bishops And therefore it must needs be that he was this starre here said to be fallen Neverthelesse it may not be understood of Boniface alone but of all his successors in that sea even as before the great falling star typed out not onely Sylvester but also his successours untill Gregorie It is true Boniface himself sate scarsly one yeere on the chair of universall pestilence notwithstanding the rest who succeeded him were so far from repairing the ruin beeing once made as on the contrary they continually proceeded from evill to worse I am not ignorant that some learned men doe think that Mahumet is here to be understood Mahumet cannot be here meant who about this time caused an open apostasie from the faith of Christ in most of the Eastern parts beeing esteemed by his followers a great Prophet and so is unto this day But I see no reason why in scripture he should be called a coelestiall star seeing it is certaine that from the very first he was a most wicked deceiver and a cruel murtherer setting up his owne dreames by magical art power of the sword Wherefore I judge that here is most plainely typed out the Romish Antichrist with his clergie but Mahumet in the following trumpet The sum of all is this that we may interpret the Revelation by it selfe the falling of this starre is that great earthquake which arose at the opening of the sixt seale of which you may see what we have observed on Chap. 6. v. 12. And to him was given the key of the bottomlesse pit The principall thing here shewed unto Iohn is the giving of the key of the bottomlesse pit unto this apostaticall starre And hence hee is called the Angel of the bottomlesse pit and Abaddon the king of the locusts v. 11. Al which may most fitly be applied unto the Popes of Rome who after their apostasie received this key Now we are briefly to consider what is meant by this bottomlesse deep what by the gulfe the key thereof as also when and by whom the same was given unto the Pope It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing derived from α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bottom as it were without bottom or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover for the deep is covered with waters The word in scripture is used first for the Chaos or disordered forme at the first creation darkenesse beeing upon the face of the deep Gen. 1.2 Secondly for the depth of the sea or waters Gen. 7.11 And the fountains of the great deep were opened Psal 42.7 deep calleth unto deep at the noyse of thy water spouts Thirdly for hell as Luk. 8.31 where the devils beseech Christ that he would not command them to goe out into the deep Rom. 10.7 Who shall descend into the deep so here and in many other places of this booke The bottomlesse pit This is not meant of the whole gulfe but as it were the deepest and narrowest receptacle filthie sinck of hell The key of the bottomlesse pit That is power to open and shut the same thrusting into and delivering out of it whomsoever he pleaseth For keyes doe signifie power Now who besides the Pope doth usurpe this power unto himselfe which plainely shewes that he is this apostaticall starre Was given to him by whom by Phocas who appointed by a solemne decree that the Pope as being universall Priest should have absolute and full power over all Bishops and Churches to call and dissolve Synods to confirme or abolish their decrees that nothing should be ratified but by the sole Authority of the sea of Rome And hence it is that the Pope hath power both in heaven and earth and hell in token whereof he weares on his head a triple crowne thus hath writen in one of his decrees if the Pope should send many thousands of men into hell no man may say unto him what doest thou hence he imposeth lawes on the consciences makes new articles of faith canoniseth bookes saintes images celebrates Iubilees sends forth innumerable indulgences or pardons for sinne emptieth purgatorie the which latter may not unfittly be applyed to this bottomlesse pit But in truth this key was given unto him by Satan that old serpent according to that of the Apostle The comming of Antichrist shall be after the working of Satan with all power c. 2 Thess 2.9 I confesse indeed that the first Bishop or pastor of the Christian Church at Rome received the key of the kingdom of heaven from Christ that is power to binde and loose the consciences of men according to the Law and Gospell But Satan contrarie hereunto gave unto the Pope this hellish key by which he hath thrust aside and made voyd Christs key And hence it is that the Pope hath two keyes crosswise in his ensignes Neverthelesse this came not to passe without Gods secret and unsearcheable judgement as the Apostle witnesseth 2 Thess 2. saying that the comming indeed of Antichrist is with all deceiveablenesse of unrighteousnesse Yet God shall send them strong delusion that they should beleeve a ly because they received not the love of the truth Now this we must not understand onelie of a bare permission as if God did nothing but looke upon that which Satan Phocas Antichrist should doe but hee willingly granted this power unto him by his secret and righteous judgement that so both hee himself and all they might bee damned who beleeved not the truth Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power that is from their king the devill yet so as not without the ordering hand of God who wisely disposeth all things whither don by men or devils And thus in Chap. 13. v. 5.7.15 it is said that it was given to the beast to make warre with the Saintes to give life to the image of the beast c. Whence we may see how God righteously punisheth sinne with sinne in Antichrists kingdome And this thing we are to take notice of that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devill onely but indeed cheifely consider and adore the presence and secret judgements of God But thou wilt say Rev. 1.18 20.1 how is the key of the bottomlesse pit which Christ hath given unto Antichrist I answer The difference how Christ and Antichrist are said to have the key of the bottomlesse pit Christ hath it one way Antichrist another Christ hath it truely and by right of his Godhead and mediation as beeing Lord of death and hell that he may redeem sinners out of the power thereof but Antichrist hath it falselie and by deceit as beeing
king of locusts and impudently professing himself to bee Christs vicar Besides he hath not the key of hell absolutely but of the bottomlesse pit or of the sinke of hel and thence to raise the smoak of his pestilent lies deceit to the damnation of the inhabitants of the earth 2. And hee opened the bottomlesse pit Now John expoundeth the pestilent effects of this power The bottomlesse pit was shut up by the doctrine of the Prophets and Apostles who pluckt men out of the snares of Satan by leading them unto the living fountaines of Israel it was shut up I say almost untill these times For hetherto the faithfull teachers took heed that this pestilent smoake might not spread it self over their Churches But now Antichrist having gotten the key into his hand unlocked as it were the verie gate of hell which before was shut But what is this surely nothing else but the Popes universal power by which he laboured not to open unto men the kingdome of God but on the contrarie to unloose the verie barrs of hell that so the world might rush headlong into the same Now the Pope opened this bottomlesse pit when by his authority hee established his filthy errours superstitions idols c. and tooke out of the Church the certainty of faith perseverance tormenting infusing into the consciences of men feares doubtings c. This was the porch or entrie into hell he opened therefore the bottomlesse pit for the destruction of all men like as hunters open caves pits whereinto the unwarie deere might fall and be taken This was the first effect of the key And there arose a smoak out of the pit This second effect is an exhalation of a pestilent smoake which necessarily followes the former as when an house of office is uncovered there ariseth a filthy stinke And it is called a smoake because it ascendeth out of hell as smoake doth from fire Moreover it is not a thinne but a verie thick smoke as of a great furnace like to bakers brickmakers smiths or the like This smoake is nothing els but the blacke and smoaky divinity of the Pope His wicked decrees touching images and idol worship his taking upon him to purge sins by masses penance satisfactions pilgrimages almes purgatorie jubilees pardons c the primacle of his Romish chaire his power in heaven and hell to be short the whole volumes of their Canons Decretals together with the inextricable toyes of Scholastick divinity by all which the Pope hath in very deed brought a thick smoake upon the Christian world establishing a mingle mangle of Iudaisme Paganisme in stead of Christianity oppressing the truth of Christ with most grosse darknesse Now the doctrines of Antichrist are compared to smoake from the effects thereof For as the smoake obscures the ayre hurts the eyes causeth such a darknesse that things cannot bee seen as they are and he which walketh in it is in danger to be stiffled or to fall down headlong even so is it with Antichrists smoake therefore it followeth And the Sun and the aire was darkned The Revelation expounds it self The fourth trumpet sounding the third part of the Sun Moon and Stars was smitten But here the whole Sun is darkened and so consequently the aire which is enlightned by the same This signifies the same evil with the former but more grievous For before onely a third part but here a totall defect of the light appeareth Nothing is more sad to behold then totall eclipses as happened in Aegypt at Christs passion For all things then are in darkenesse the day beeing turned into the night Now as Christ is the Sun of righteousnesse so nothing can be signified by this total darknesse but that universall Apostasie from the faith which the Apostle foretold should come to passe under Antichrist Vntill the times of Gregorie the third part of the Sun was smitten that is much darkenesse was brought into the Church by Bishops hereticks hypocrites hermites and monkes as we have before shewed upon the going forth of the black and pale horse as also at the sounding of the the third and fourth trumpet But after Gregorie Boniface at length and his successours sitting on the chaire of VNIVERSAL pestilence a horrible night darkened Christ the Sun in the Church for all places were filled with most grosse darknesse of Popish decrees traditions superstitions ceremonies lies fraud and Sophistrie The summe of all is this The darkening of the Sun which the Apostaticall Star brought in by his hellish smoake of Popish divinity doth exactly answer to that obscurity which happened at the opening of the sixt seal For the Sun was made black like sackcloth of haire the Moon was turned into blood the Stars fell from heaven unto the earth c. by al which as we there shewed is mystically set forth that horrible night of blindnesse which Christ suffered during Antichrists reigne But thou wilt say how can this darkenesse bee applied unto the Papacy seeing they professe the name of Christ beleeve him to be the saviour receive the Apostolicall faith and to be short acknowledge the holy Scriptures of God unto this day Now here I desire the reader to consider what I have before answered unto this faire pretence And what the Apostle said unto the hypocritical teachers of his time who under a shew of preaching Christ brought into the Church Iewish ceremonies and a flagitious licentiousnesse of life they professe that they know God but in workes they denie him The which how fitlie it agreeth to Antichrist the fathers of old as Hilarie Austin and others have wel observed It is true indeed in word hee professeth Christ but in workes he denies him For had he come as an open enemie of Christ he could never have invaded the kingdome of the Church but his comming was as the Apostle hath foretold with all deceiveablenesse of unrighteousnesse Thus we see that Antichrist under the name of Christ should oppose Christ and labour to destroy the faith of Christ out of the harts of men The proprietie of Antichrists name saith HILARIE is to be contrarie to Christ the which is now effected under the opinion of fained pietie This is now preached under shew of preaching the Gospell And indeed Christ while hee seems to be preached is denyed So AVSTIN Hee also is to bee esteemed the SON OF PERDITION who under the NAME OF CHRIST which is the name of God that is making shew of beeing a Christian extolles himself above Christ whence it appeareth that these fathers were of opinion that Antichrist under the name of Christ the faith of Christ should deny both But how is this don by the Papists This hath fully been manifested long agoe They pray unto the images of Marie made of stone wood gold c. Holy Marie queene of heaven heare us save us O thou our onely hope c. In thee O Ladie I trust Into thy hands O Ladie I commend my spirit The
are allegorically to be understod Lyras opinion rejected that this vermine is not to bee understood properly but mystically of the troopes of most hurtfull enemies Who they bee it is hard to define saith Ribera And so it is because as Papists so also our interpreters are of diverse opinions about them Lyra interprets it of the Vandales Gothes and Hunnes most cruell enemies of the Church who beeing infected with the Arian pest spread themselves by mighty troopes in the East and in Africa and like devouring Locusts miserably afflicted the Christian world This opinion seems probable to Tossanus although he follow it not Ribera also understands it of cruell and Barbarous men afflicting the Church Riberaes opinion such as were of old the Gothes and Vandales But their description here seems not fitly to agree to these natione For these Locusts are raised and spread over the earth by the key of the Apostaticall Star that is by Antichrists power they come out of the bottomlesse pit but Antichrist did neither raise up nor send forth the Vandales Gothes unlesse it were by accident that is as occasioning by his idolatrie the Lord to punish men by these adversaries besides they did not torment but miserably murther many not the wicked alone but the godly also this not for five monthes but many yeeres together Junius interprets it of evill spirits molesting the world Iunius interpretation but the description little agrees therewith besides it was needlesse that any such thing should be typed out unto Iohn seeing it is well knowen to all that they never cease troubling and tempting the sons of men Moreover sensible events are undoubtedly here signified as working upon mens sences Whereas the evil spirits doe insensiblie rage and hurt the world Gagnaeus and some others with whom our Tossanus agrees apply it to the swarme of hereticks Gagnaeus opinion which in Constantines time and after with a mighty force prepared the way for Antichrist For those hereticks beeing come forth from the hellish smoake of arrogancie and presumption like Locusts far and wide devoured the pastures of the Church Now howsoever these things are true in themselves Yet as Ribera wel observeth the locusts here spoken of may not be understood of hereticks because that which followes in vers 5. seems not to agree unto them It was given that they should not kill them but that they should be tormented Now hereticks torment not their disciples and favourers but such as are sound in the faith who have the seale of God whereas the locusts are commanded not to torment those which have the seale of God in their foreheads to which we may also adde that the state of hereticks was before described in the third fourth trumpet as also in Chap. 6. at the opening of the third and fourth seale whereas it is manifest that here the rising and kingdome of Antichrist is prefigured I therefore leaving all these doe in this ascent unto the Ecclesiasticall Glosse to the Glosse also of Illyricus and Bullinger who following Bede and Anonymus understand by these Locusts the disciples of Antichrist The application of the Locusts to Antichrists disciples vindicated that is the innumerable troope of the Popish clergie neyther is there any weight in what is objected to the contrarie First they say that Antichrists kingdom is described hereafter in Chap. 13. Now howsoever this be true yet is it not a sufficient ground to prove the thing they bring it for For as it is both there and here described so also as we have shewed it was before prefigured in the second vision at the opening of the sixt seale yea it shall be also againe described in the fift sixt visions For in every one of these prophetical visions the same is repeated and more clearly illustrated Secondly they object that these Locusts shall onely rage for the space of five monthes whereas the power of the Romish clergie hath already continued much longer But neyther is this to the purpose For the time of five monthes is not here precisely to be understood according to the letter for in this sence it would as little agree with the Vandals and hereticks whose time of rage cruelty lasted many yeeres But the words allude to that space of time in which the Locusts are in their chiefe vigour strength as we shall heare hereafter Thirdly they object that the power given to the Locusts is not over the servants of God but them that were not sealed Wheras Antichrist hath power over the sealed ones for he shall kill the witnesses of the truth But it is one thing to kill and another thing to hurt He shall indeed kill the two witnesses yet not hurt them for the spirit of life from God shall enter into them Chap. 11. vers 11. therefore properly he onely shall hurt them that are not sealed by seducing and leading them to destruction 2 Thess 2.10 Lastly they object that the Locusts had power grievously to torment men the which say they cannot be truly said of them in the Papacy who have lived in all kinde of carnal licenciousnesse But we are to distinguish betwixt the outward condition of the flesh and the inward state of the conscience Outwardly indeed idolaters rejoyce greatly abound in all pleasures But inwardly when conscience comes to worke they feel secret torments because seeking life and salvation out of Christ they never finde any rest for their soules but are tormented with perpetuall anguish feare and torture of hell or purgatorie of which more hereafter Notwithstanding therefore all the foresaid objections we understand by the Locusts the Romish clergie unto whom the whole description all the effects therof doe fitly agree I. The Locusts remaine skipping on the ground and fly not up into the aire Application of the Locusts to the Romish clergie So this wicked clergie savours nothing but earthly things seekes only after them and not the things that are above II. The Locusts goe forth in great troopes so in the Papacy there are seen innumerable swarmes of religions orders in so much that one of their Generals as Sabellicus recordeth promised sometime unto the Pope to send a compleate armie of thirtie thousand souldiers consisting onely of Franciscane Friers to warre against the Turks without any interruption of divine service unto their cloisters III. The Locusts sing and skippe in summer and delight in ease What doth this sinfull clergie But perpetually sing dance and delight in pride and luxuriousnesse beeing in the meane time serviceable neither to God or men IV. The Locusts though but litle yet are gorbellied creatures fall upon consume and destroy most pleasant feilds gardens The false Romish clergie loves to bee in the greatest and chiefest cities possesse the pleasantest vallies insinuate themselves into great mens favour families spoile devoure widowes howses build their cloisters colleges and palaces in places most commodious gather infinite
riches without labour c. But let us see in order the rising of these Locusts their power age figure and politie al which is here set down by Iohn And there came out of the smoake The rising of the Locusts is out of the pit The originall of the Locusts is out of the smoake of the bottomlesse pit Signifying their greater and lesser orders their severall religions and innumerable families of Franciscanes Dominicanes Benedictines Cistercians begging and barefoot friers whippers Capuzins Jesuites c. all which springing out of the smoake of humane traditions have through the authoritie of the Apostated Starre spread themselves over the Christian world And indeed the inventions of merits satisfactions penance masses pardons purgatorie c. were the roote of these innumerable sects and orders He that will may read a whole volume in Hospinian touching the originall of Monkes and so doing he shall not need any other commentarie to unfold the wonderfull birth of these grassewormes springing out of the vaine inventions of Popish darknesse as out of the smoake of the bottomlesse pit And power was given unto them Now he describes their office and power Their power The Locust is a little and weake creature beeing able to bite and gnaw nothing save herbs and the flowers of trees But these Locusts have a mightie deadly power like unto the scorpions of the earth that is who hide themselves in the earth under stones hils and clifts of wals to hurt them that passe by by which is noted their most dangerous power altogether venemous secret and full of wiles in so much as it can hardly be avoyded For the scorpion is a little worme faire and no way terrible to the sight but striketh deadly with his taile infusing his mortall poyson into the wound So these spirituall flyes appeare to be weake without sword or weapon in their behaviour habit reverend insinuating themselves by flattering speeches into the mindes of men But they infuse the venome of their pestilent doctrine into the harts of the simpler sort And as the scorpions sting is not felt at first but the venome workes by little and little untill it penetrate into the vitals of the hart so at first the bitings of these grasshoppers are not felt but rather their pious deceits are verie pleasing unto men But at length the deadly poyson comes forth causing their miserable consciences to rush head long into the sorrowes of death and gulte of utter desperation But whence have these Locusts this great power It is given them by whom First from their king Abaddon or Antichrist the Apostated starre by whose power so many orders were authorised and canonized Secondly from Satan by whose effectuall working the Son of perdition came to sit in the temple of God Lastly from God without whose most righteous permission neyther Satan nor Abaddon could have effected any thing So that the Locusts have their venemous power from God also yet in wrath For it seemed him good in his righteous judgment by the Locusts to punish the horrible blindnesse and idolatrie of the Christian world 2 Thess 2.10 as the same Apostle witnesseth therefore God sent them strong delusions c. 4. And it was commanded them that they should not hurt The limitation of their power is here added and it is threefold as we noted in the Analysis First they are not permitted to hurt everie one according to their owne Satans and Antichrists lust but some onely in which againe we observe three things First it is expresly said that it was commanded them But by whom by Satan or Abaddon no verely for it is their desire to bring all unto destruction But by God who by his secret providence restraineth the tyrannie of Satan Antichrist that they cannot rage promiscuously over all This is the first consolation of the godly that the tyranny of Antichrist is limited by the power of God Secondly such whom he may not hurt are here noted viz Not the grasse of the earth These Locusts are no herb devourers nor any green thing nor any tree Now these ordinarily are the sweetest pastures of the Locusts But God permits them not to touch these By which we may understand that these Locusts are no grasse eaters or herb devourers for Antichrists clergie feeds not on hay the which also shews that the grasse trees here mentioned are not literally to be taken but by allusion to the pasture of the Locusts The Grasse of the earth notes as also Chap. 8.7 the generalitie of the faithfull which shall as yet bee under Antichrist Green things that is such Christians as are in civill authoritie for the greene wood is strong namely such Princes What is meant by Grasse green things trees Kings and Emperours as have manfully opposed Antichrists deceits Trees such godly pastors and teachers as in Antichrists kingdome were eminent in piety zeale of pure doctrine contradicted his wicked devices These the Locusts are forbid to hurt that is to seduce and destroy them But thou wilt say these as hereticks they chiefly persecute hurt and kill Chap. 11. It is so indeed but by killing they hurt them not because they can no way hinder their salvation This is a second consolation that the elect shall be freed from the biting of the Locusts by the providence of God For it is impossible they should bee seduced None can pluke Christs sheep out of his hand Hence it evidently appeares that the Lord hath preserved in the greatest darknesse of Poperie Grasse Green things Trees that is some thousands of Saintes whose salvation the Locusts could not hurt The Sophisters of our dayes ask where the Church was before Luther If the Papacie was not Now here we answer that it was in the Papacie but not the Papacie because some continually were saved who held the foundation and were not mortally wounded by the scorpions But onely those men Thirdly these whome the Locusts might and should hurt are here specified men which have not the seale of God By which we are not to understand as if the Grasse Green things and Trees were not men also but onely that they are not of the number of those men that should be hurt For in Chap. 7. Men are divided into sealed ones and not sealed The sealed are the faithfull or elect These are green grasse trees the which the Locusts are prohibited to hurt The not sealed are the reprobate among whom is Antichrist himself as also these Locusts who are commanded to hurt them which are not sealed not as if they themselves were not also men unsealed but because here they represent not men but Satans instruments Thus then we see that the Locusts have power given them onely to hurt such as have not the seale of God in their foreheads of which see Chap. 7.2 as the Apostle foretold 2 Thess 2.9 that Antichrists comming should bee after the working of Satan with all power
signes lying wonders in them that peerish The 2 Thes 2.9.10 explained that they should beleeve a ly because they received not the love of the truth that they might be saved By which words the Apostle gives us to understand First that Antichrist shall establish his power by cunning and diabolicall deceit Secondly by his tyranny he shall oppresse the greater part of men in the Christian world as not beeing sealed Thirdly that Antichrists followers shall inevitably perish run into destruction Fourthly that their destruction shall be voluntarie and just because they cast off or receive not the love of the truth rather delighting in Popish dreames and Lyes Lastly that under Antichrist there shall be alwayes some sound teachers of the truth who shall suffer grievous contradiction as in Chap. 11.4 5. And it was given them that they should not kill The first limitation of the Locusts power we have heard here is added a SECOND that they should not kill men but torment them also a third limitation not allwayes but for five monthes Behold the wonderfull lenitie of God even in suffering the wicked limiting and moderating their plagues who deserve to be destroyed all at one instant The elect under Antichrists kingdom he altogether preserves from the mortall biting of these scorpions insomuch as wee doubt not but that there are still some godly groaning under his tyrannie in the heart of Popery as in Rome Italie Spaine c. The other idolatrous troop he will not suffer the Locusts suddenly to kill to the end they may have time to repent But onely to torment them that thereby they might be stirred up to seek remedie for their sowles Notwithstanding it seems that not so much a mitigation as an exasperation is signified by the foresaid limitation This torment notes the Ecclesiastical Locusts For it is far worse to bee tormented with a lingring disease then suddenly to perish neyther may we doubt but that by this kinde of hurting is designed not a civill but an Ecclesiastical kinde of Locusts because they shall not kill mens bodies as did the Vandales Gothes and other open tyrants but they shall torment mens soules and consciences torturing them continually as on a rack by their deceitfull doctrines of penance satisfactions purgatorie c. Now what I pray can be spoken more openly against the impostures of that false and Antichristian clergie by which indeed for the present they kill not the bodie but torment the wretched conscience by shewing them remission and explation of sin not in the faith of the Gospell in the mercies of God and in the blood of Christ but in the merits of good workes auricular confessions numbring of sins imposed penance poenal satisfactions going in pilgrimage to the sepulchre of our Lord S. Iames the ladie of Lauretta in travels by sea and land in fasting and abstinence in masses in almes and legasies building of Closters in Moncks coules in whippings in going barefoot lastlie in the Popes jubilees indulgences bought for mony Now what are all these things but the sinful devises of men altogether tending to the wounding of mens consciences and no way serving for the healing and helping of the same Isa 29.13 Mat. 15.9 For in vaine is the Lord worshipped with the doctrines of men This is the miserable rack of the conscience none greater then it nor more dangerous Let the historie of the Romish Church and Emperours be read and there it will appeare that many through the furie and rage of the Locusts have been so stirred up and brought to such madnesse as to quiet their consciences they have of their own accord layd down the government of the Empire and kingdomes put themselves into religious Covents or monasteries built Cloisters and Colledges for Monks with great liberallity thereby to redeeme soules have taken upon themselves religious orders for the expiation of sins have woren either dead or living the cowles or hoodes of begging Fryars but in all these things what could they find or hereby receive but a perpetual torture trouble of conscience a dreafull feare doubt of beeing deceived We need not therefore seek these Locusts among the Vandales Gothes Hunnes Saracens Mahumetans c. For these did promiscuously rage and tyrannise by fire sword against the persons both of the just unjust Besides it is verie cleare by the matter it selfe that Ecclesiastical religious deceivers are here meant who torment indeed continually the fearfull consciences of men with the terrours of hell purgatorie but send them not for releife to Christ by faith but to the Popes lawes that is in stead of Phisick administer poyson and precipitate their soules into the gulfe of finall desperation Moreover we are againe to take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given which I find to be twenty times repeated in this booke about Antichrists tyranny that so we may understand that he doth not thus rage by chance but as beeing Gods scourge to punish the ingratitude of the Christian world as also that he is bound limited by God and cannot goe bejond the same The which serves for our great comfort Five monthes This is the third limitation of their power serving also for our singular consolation Seeing God hath prefixed a certaine time to these Locusts bejond which they shall not longer rage torment Interpreters discourse diversly about these five monthes Some take it properly for five Aegyptian monthes or an hundred fifty dayes the time that the waters of the flood increased upon the face of the earth some take it for so many yeares Notwithstanding they are much troubled how so short a time should agree to the tyranny either of the Vandales Saracens or Popish clergie Bullingers exposition best agrees with the nature of the place viz. that the mitigation is taken from the age of Locusts which ordinarily is no more then five monthes making the sense to be thus that as the Locusts continew not hurting the whole yeere thorow but sing leap and feed upon the grasse scarsly during the five summer monthes that is from April unto September even so a certaine time is defined to Antichrists seducers after which they shall torment men no more But this seems not to agree with histories For the Pope hath now for a thousand yeeres more sent forth his Locusts to spoile the field of the Church neyther doth the end as yet appeare Yea he shall continue devouring untill he bee consumed by the brightnesse of Christs comming But this no way contradicts what we have before said for what are five monthes with the Lord seeing with him a thousand yeeres are as one day The time therefore of the Locusts is hereby designed not as if it should be no longer then an hundred and fifty dayes or yeeres but because it should be short a definite time being put for an indefinite And thus also Alcasar expounds it indefinitely although contrarie
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
of Christs flesh hiding or covering his divinity Others for the obscure knowledge by which he revealed himself unto the world in the time of the sixt trumpet beeing as it were as yet covered with great darknesse making the sense thus hee appeared clothed with a cloud that is he manifested himself in an obscure or darke way unto the world For my owne part I take it according the manner of the scripture to be a signe of divine majesty For Iehovah was wont to appeare unto the people in a cloud 2 Chro. 6.1 the cloud also leading the people in the wildernesse sheltering them from the heat of the sunne was Christ Therefore he is clothed with a cloud to shew that he is Lord of a heavenly nature And the rainebow on his head The rainebow signifies grace beeing sett by God as a signe Gen. 9.13 that he would not send the floud any more upon the earth Christ therefore appeares crowned with a rainebow as the messenger of grace peace for he is our peace Eph. 2.14 the prince of peace Isa 9.6 This signe was very fit for the time confirming tidings of peace with God to the afflicted Church shortlie to rest from all her troubles and enjoy future happinesse His face was as the Sunne Thus also in Chap. 1.16 it is said Christs face shone as the sunne shineth in his strength that is it was most cleare shining in ful brightnes For hee is the sun of righteousnesse illuminating his Church clearing up the stormes of afflictions For as the sunne in its vigour dissipates the cloudes drives away cold alayes the windes and brings a serenity so Christ by the brightnesse of his spirit of grace will asswage the stormes of afflictions dissipate the tempests of calamities and bring unto the faithfull a quietnesse of conscience in the midst of all their troubles at last by the cleare beames of his countenance will dispell all manner of adversitie His feet as pillars of fire In Chap. 1.15 Christs feet were as fine brasse burning as in a fornace by which metaphor the power and strength of Christ is signified for pillars by their strength underprop support the house Fire consumes chaffe other things so Christ appeares here with such feet who by his power and strength will stand fast against the adversaries Antichrist the Church he will purge defend but consume the enemies like stubble Hitherto we have heard the description of the Angel who doth in this manner shew himself unto Iohn that the Church groaning under the burden of afflictions might know that Christ will come to revenge and relieve her deplorable condition especially under the fift and sixt trumpets for hee will be present with his Church in all her troubles because hee is crowned with a rainbow as also he is powerfull to asswage the tempests of calamities as having a face like the sunne whom the scorpionlike Locusts with their horses and Lyons heads and tailes like serpents shall no way terrifie or overthrow because by his feet as with fiery pillars he so settles his kingdome as it cannot be moved to be short hee easily can destroy Antichrist with all his Locusts arising out of the pit seeing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightie powerfull This is the scope and use of the description of the Angel 2 And he had in his hand a little booke open Now follow the Acts of the Angel which tend to the same purpose The first is that he holds in his hand a booke open This booke open is the same which before was shut Here it may be demanded whither this open booke bee the same with the former shut with seven seales I suppose it is the same because Christ under the forme of a Lambe received the booke that was shut unsealed and opened the same neyther doe wee read that he gave the booke being opened to any Now who can better hold the booke open then he that opened it here therfore Christ under the figure of a mighty Angel holds that book open in his hand which before he opened Neither is it any way cōtradictory that there it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little book seeing both words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a booke besides the book beeing opened was lesse then when it was shut or els it seemed to be lesse in waight when the seales were taken off or lastly it was lessened in regard many events were now revealed unto Iohn so that it contained not so many secret mysteries as it did before But what may bee the meaning Why Christ holdeth the booke open in his hand that Christ holds this little booke open in his hand The book was written within without within were contained the secrets of future things to bee revealed unto Iohn without was writtē the doctrine of the Gospell before published penned by the Apostles Christ opened the whole booke both because the Apostles were by him inspired and sent forth to preach the Gospell to the whole world as also because he revealed these mysteries unto Iohn Now least it might have been thought that by the great stormes tumults cruel devises of Tyrants Locusts the armies of horsemen the booke of the Gospell had been wrung out of the hands of Christ in regard that almost throughout the whole world the doctrine of free grace justifying faith and the certainty of salvation had of a long time been buried especially under Antichrists kingdom Therefore Christ now appears holding the same open in his hand thereby teaching us first that not withstanding the perfecution of tyrants the superstitions and lyes of Antichrist by which he darkened the doctrine of Gospell yet he held forth in his hand the booke of his word that is raised up continually some faithfull professours and teachers of the truth who maintained the same against all tyrants and Antichrists And indeed the bookes of martyrs and other ecclesiastical histories doe abundantly witnesse that there have been multitudes of such not onely during the persecution of the Romane Emperours and hereticks but also these thousand yeeres many under Antichrist condemned cruelly put to death for heresie But secondly it teacheth us that at last he will also purge his booke from the pollutions of the Locusts dregs of Antichrist by fit witnesses of his truth whom in the last times he will raise up for that end in the midst of Antichrists kingdome And he set his right foot upon the sea The following actions of the Angel illustrate the matter going before For in that he set his feet upon the sea and earth cried as when a lyon roareth caused the thunders to utter their voyces and sware by the living God all this tends to give us to understand that Christ suffered not the booke of his doctrine to bee wrung out of his hand neither by the Romane tyrants
4.5 it is said out of the throne proceeded lightnings thunders voyces with seven lampes of fire burning In Chap. 8.5 Christ casting his censer of fire into the earth there were voyces and thundrings and lightnings and an earthquake But in these places the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thundrings hath no article set before it but here it is read with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thundrings as having reference to the former thunders The thunders in Chap. 8. we applied to the calamities under the red horse The thunders in Chap. 4. to the terrible threatnings of the Law by which Christ doth strike and terrifie the consciences of Antichrist other adversaries as to be self convicted however they furiously rage against Christ for my part therefore I doubt not but this place is to be expounded by the others and that these thunders figuratively doe denote undanted teachers who shall thunder out the word of God against tyrants hereticks Antichrist as thereby they shall be made altogether inexcusable Seven A definite number for an indefinite that is many shall thunder out their voyces against Antichrist It is verie emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voyces as dictated to them by the spirit of God and divinely commanded so to doe For without doubt these heroick teachers who opposed themselves against Antichrist were stirred up by the speciall instinct of the spirit of God Some understand it of seven that is of diverse gifts graces of the holy Ghost bestowed upon the teachers of the Gospell which comes all to one in case the scope be minded namelie that this also serves for the comfort of the godly For Antichrist shal not alwayes have a quiet and peaceable kingdome because Christ both by his roaring voyce and by the thundrings of his faithfull ministers will many times disturbe him to the end he may not seduce all Brightman makes the seven thunders to be the seven Angels spoken of Chap. 14.6 But there onely six are mentioned besides it seems not to agree because the voyces of these thunders are commanded to be sealed whereas the others were writen by Iohn And when the seven thunders uttered Gr. spake their voyces Iohn would have written the voyces of these thunders that we also might have had the knowledge thereof in this Revelation But he is forbidden and commanded to seal them up that is to keep them secret And write them not The kings Bible reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after these things write as if he were not altogether prohibited but onely at this time in this place beeing afterward commanded to write the same viz. in Chap. 14. where the same seems to be set downe But other copies as also the greater lesser of Robert Stephanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these things thou shalt not write Besides in Chap. 14. there is no mention made of thunders but however it bee Iohn is forbidden to write but to seale that is to close or keep secret like as the booke that was sealed Chap. 6. could not be read Now this seems to be taken out of Dan. 8.26 12.4 where the Prophet is commanded to seal the words he had heard But what will the Lord be angrie with men if they understand not the voyces of the thunders seeing in the mean time hee will have the booke to be shut that is the doctrine or meaning thereof not to bee understood I answer the command is not to be taken absolutely of hiding the doctrine but onely to comfort Iohn and the faithfull against the contempt of the Gospell for the future event is foretold viz. that the wicked shall not hear but despise the voyces of the thunders thereby causing the same to be secret unto themselves by their owne default that is the greater part of men will not hear the thundrings of the Law neither the voyces of the Gospell but neglect and contemne the same Thus they shall remaine sealed unto them Or but thou seal that is doe not thou therefore esteem lightly of them but lay them up as a most precious treasure because verie shortly thou must again prophesie A voyce from heaven Vndoubtedly of God sitting on the throne who both foresees and by his providence directs all future events The question which Ribera takes up with so much scrupulosity is needlesse viz. whither this Revelation be entire and whither these voyces be not the same with them written in this booke For not the defect of this Revelation is signified but Antichrists contempt of the word preached is here foretold 5 And the Angel which I saw stand This is a fourth gesture of the Angel he lifted up his hand and sware by the living God c. in which againe there is an allusion unto the last vision in Daniel who saw an Angel swearing by him that liveth for ever yet there is some difference both in the manner and in the thing it self He in Dan held up his right and his left hand sware c. this lifts up onely his right hand c. He in Dan sweareth that after the accomplishment of a time times halfe a time the prophesies there foretold should bee finished This sweareth that there shal be no more time but that the mysterie of God should be finished in dayes of the sound of the seventh trumpet Now we will briefly consider Who how what and wherefore he sweareth The Angel swearing and standing on the earth and sea is undoubtedly Christ who often as we read in the Gospell confirmed his doctrine by oath Verely verely I say unto you And God himselfe many times is said to sweare Psa 110.4 Heb. 6.13 The Lord hath sworn God sware by himselfe c. neyther is this contrary to the precept of Christ Sweare not at all For there is forbidden not a lawfull oath taken in the name of God in doubtfull hard cases whether before the magistrate or otherwhere for an oath is a divine ordinance instituted to end controversies and strife among men but rash oathes eyther by God or the creature Heb. 6.16 to which the Iewes as the circumstances of the place shew were much given for otherwise Christ should condemne both himself God Angels and men for swearing An oath therefore in it self is lawfull touching the conditions whereof wee have largely handled otherwhere Lifted up his hand viz. his right hand for so they that sware were wont to doe as Abraham swearing that he would not receive any thing of the spoile of the Sodomites I have saith he lift up my hand unto Jehovah c. Hence to lift up the hand generally in scripture is put for swearing Ezech. 20 5. Numb 14.30 In the day that I lifted up my hand to bring them forth of Aegypt yee shall not enter into the land concerning or for which I lift up my hand c. And the reason hereof is not obscure
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
4. 3. From the efficacie and authority of their office v. 5. 6. II. Their warre with the beast where 1. we have the description of the beast his hostile invasion and victorie ver 7. 2. The martyrdome of the prophets and place of reproach v. 7. 8. 9. 3. The joyes of the wicked for the slaughter of the prophets with the cause of this their great rejoycing vers 10. III. The avengement of the prophets where 1. we have their restoring to life vers 11. 2. The astonishment feare of the wicked ibid. 3. Their glorious ascending up into heaven v. 12. 4. The shaking and ruin of Antichrists kingdome IV. An acclamatory conclusion of the end of the Churches calamities of judgement at hand v. 14. The latter part the seventh trumpet sounding declares the change of the Churches warfare in three particulars 1. An heavenly triumph because the kingdomes of the world were become Gods and Christs ver 15. 2. A triumphant song of the first companie viz. of the four and twenty Elders whose reverend cariage gratulatorie hymne is recited in which 1. they give thankes to Christ for freeing his Church and kingdom from the tyrannie of the adversaries v. 17. 2. They declare the vain fretting wrath of the wicked hereat v. 18. 3. They proclaime the resurrection of the dead with the last judgement ibid. 4. They denounce rewards unto the godly and punishment unto the wicked ibid. The excecution of judgement on the godly ungodly To the godly heaven is opened that they might see Iesus Christ the Ark upon the wicked are sent lightnings thunders eternal haile The first part of the Chapter Of the reformation of the Church by the two witnesses under the Westerne Antichrist 1. And there was given me a reed like unto a rod and the Angel stood saying Rife and measure the Temple of God the Altar them that worship therein 2. But the Court which is without the Temple leave out and measure it not for it is given unto the Gentiles the holy City shall they tread under foot fourtie and two moneths 3. And I will give power unto my two witnesses they shall prophesie a thousand two hundred and threescore dayes clothed in sakcloth 4. These are the two Olive trees and the two candlestickes standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it raine not in the dayes of their prophecie and have power over waters to turne them to blood and to smite the earth with all plagues as often as they will 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shal make warre against them shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodome and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues nations shall see their dead bodies three dayes and an halfe shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry shall send gifts one to another because these two Prophets tormented them that dwelt on the earth 11. And after three dayes and an halfe the Spirit of life from God entred into them they stood upon their feete great feare fell upon them which saw them THE COMMENTARIE ANd there was given mee a reed This is a generall prophesie touching the restoring of the Church beeing declyned under Antichrist Before Iohn was commanded againe to prophesie But now to measure the temple of God with a measuring reed that is to prophesie of the measuring of the temple of God which should be afterwards in the times of Antichrist The measuring of the temple is the reformation of the Church The measuring of the temple signifies the building repairing thereof as appeares if this prophesie bee compared with that in Ezech. 40.41 c. unto which this place doth allude The Temple of God signifies the Church as almost all interpreters both ancient moderne understand it and indeed the words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temple of God are so taken 1 Cor. 3.16 2 Cor. 6.16 2 Thess 2.4 They who apply this to the temple of Jerusalem are refuted by the time it self for when these things were spoken unto John that temple with the city beeing utterly destroyed was never any more to be restored Lyra Lyras frivolous interpretation doting as his manner is applies it to the festivitie of the dedication of temples instituted by Pope Felix about the yeere 525. at which time the Bishop holding in his hand a sprinckling reed goes about the outward walles of the temple as if he were to measure the same and within on the floore from one corner thereof unto another he thwartwise writes downe the letters of the Greek alphabet and so measures the space within The words therefore Rise and measure he will have to be meant of Pope Felix speaking to every Bishop about the dedication of temples the court leave out or cast forth because masse may not be celebrated except the place be consecrated But I passe by these fopperies For Ribera and Alcasar themselves acknowledge that the Temple here signifies the Church of God Now let us see what instrument hee is to use what to doe with it wherefore and when First hee shewes the instrument A reed like unto a rod was given mee to wit by the Angel who before commanded him to eat up the booke and againe prophesie that is by Christ Ribera wel observeth that it was not a writing pen but a measuring reed because it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to a rod that is a great measuring staffe with which Architects use to mete plats of ground and buildings a measure of six cubites and a handbreth Ezech. 40.5 The Rod wherewith the Church is measured What is meant by the measuring rod of the Church is nothing else but the word of God the most perfect rule of faith and Church discipline Rupertus acknowledgeth it to be the authoritie of the Evangelical scripture So that this reed is indeed the same little booke which Christ gave unto John to eat it up the which is here againe delivered to him under the type of a reed or rule in regard of the measuring worke here enjoyned Thus also my Anonymus above 260 yeeres agoe The rod saith he is the sense of the scripture because as a rod of diverse colours it chastiseth sinners Rise and measure the Temple of God First he must measure the Temple Altar Worshippers therein Secondly leave or cast forth the inward court The reading of both is somewhat
different yet the sense is al one After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod some bookes read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying rise as if the reed it self had said it The old version seems to read after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he renders it And it was said to mee to wit by the Angel We here and so our translation follow the reading of Montanus who after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Angel stood or stood by saying c. He is commanded therefore to measure the temple c. beeing a plaine allusion as before I shewed unto the prophesie of Ezech. Chap. 40. where the Angel is commanded to measure the new temple with a reed The prophesie of Ezech. touching the measuring of the temple is spirituall in which vision God promised the restauration of the temple destroyed by the Babylonians not indeed materially but spiritually under the Gospel For the outward temple built by Zerubbabel after their returne doth not at all answer to the dimensions of that vision neither shall any one be like unto it and therefore that measuring was a prophesie of the future reformation of the spirituall temple by Christ By the like metaphor the restoring of Ierusalem is promised in Zach. 1.16 My house shall be built in it saith the Lord of hostes a line shall be stretched forth upon Ierusalem So here by the like reason in that Iohn is bid to measure the temple is signified that the same should be so wasted rent and overthrowen as that of necessitie it must be measured that is reformed built againe This worke Iohn is commanded to set himself upon that is by this type to foretell what should come to passe viz. that after Antichrist had taken possession wasted oppressed the temple of God then Christ by giving the measuring reed unto his two witnesses would againe measure repaire wholy renew the same Thus we se that this commandment of measuring the Temple is a propheticall promise of the reformation of the Church wasted and ruinated by the Westerne Antichrist Hence the Papists fiction is refuted that the visible Church can never degenerate The visible Church could erre seeing it had need of measuring erre fal from her integrity But the thing it self shewes the vanity hereof The old Temple according to Ribera was a type of the Church Now we know that might be was laid wast destroyed yea the old Church it self very often degenerated The new Church also shal be possessed troden under foot by Antichrist so need a new measuring or reparation Wherefore it cannot be denied but that the Church may be destroyed degenerate from the faith of Christ unto Antichrist Furthermore it is manifest that the Church dissipated by Antichrist neither can be nor shal be measured by any other instrument then by the reed of the word contained in the holy Scriptures as being indeed the onely true infallible rule Psal 45 7. according to that of the Psalmist The scepter or rod of thy kingdome is a scepter of righteousnes Let us therfore wholy cast of all other adulterate false rules as humane traditions decrees of councils Popes unto which the foolish builders giving way have destroyed the Temple of God from whose corruptions it shal be restored as from death to life by the reed of Gods word Measure the Altar also For the understanding of this we must have recourse to the structure of the old Temple for the spirit of God is pleased in this prophesie to shadow out the state and worship of the new Church by the type and service of the Old not as if such types were to remaine under the Gospell but because the things signified by them are fitlie applied unto the new Church We have the description of the tabernacle in the latter part of Exodus of Solomons temple in some Chapters of 1 King from Chap. 4. unto 8. The Apostle also Hebr. 9. rehearseth the parts of the tabernacle To be short we have a worthy portraiture of the Temple in Ezech. Chap. 40.41.42 divided into foure parts I. There was an outmost court in which the people were conversant II. A more inward or middle court for the keeping of the Leviticall instruments making ready of the sacrifices III. The most inward or court of the Priests in which was the great brazen Altar for burnt-offerings IV. The Temple it self in the entrie wherof stood the golden Altar of perfumes with the golden candlestick table within behinde the vaile was the sanctuary in which was the Ark of the covenant This Temple was a type of the Church we have shewed wherfore he was commanded to measure the same He must also measure the Altar to wit the golden Altar from the foure corners whereof hee heard a voyce Cha. 9.13 This was a type of Christ But how Is he commanded to measure Christ yea verely For Christ under a pretence of his name was thrust out of his possession by Antichrist who suppressed the faith turned Christian libertie into miserable servitude The Altar therefore of Christ shal be measured when as the faith of Christ shal be freed from the perfidiousnes of Antichrist Christian liberty from his tyranny The Altar indeed by a synecdoche may be taken for the whole worship of God But we shal see by by why it is rather to be understood of the golden perfumatory then of the brazen Altar of burnt-offering The building of the old temple Thus also my Anonymus the Altar that is Christ And them that worship therein He meaneth the residue of sincere worshippers in the midst of Antichristian defilements These he is commanded to measure that is as Ribera wel expounds it to number and sever as chosen members of the true Church and not to be delivered unto Antichrist he therefore acknowledgeth that God will reserve some true worshippers of Christ in the midst of Babylon that is the Papacie So then these worshippers are the same who in Cha. 7. are said to be 144000 sealed in the foreheads out of every tribe and nation tongue Which serves for to comfort the godlie to refute that daylie irksome song of the Papists viz. if the Papacie were not the Church then Christ before Luther had neither body nor members Although true it is this measuring of the Temple and Altar leads us to a farther thing promising moreover a purging of doctrine discipline as we have seen the same accomplished in our times Therein No man did worship in the Temple properly so called except the high-priest alone all other worshippers stood in the court turning their faces onely towards the sanctuary Yet here the faithfull are said to worship in the verie temple of the sanctuarie because they are the true members of the temple yea the temple of God it self 1 Cor. 3.16 2 Cor. 6.6.16 as the Apostle saith Know yee
event manifested that they were to be taken in a proper sense as Daniel also teacheth Chap. 9.2 Bellarmin granteth that then a certaine number is put for an uncertaine Lib. 3. de ◠R. cap. 8. when the number set down is full and perfect as 10.100.1000 but not when diverse numbers great and small are propounded But this is infirme and false as appeares by Luk. 13.32 I doe cures to day and to morrow and the third day I shall be perfected which is indefinitely spoken And Matt. 18.22 Forgive thy brother seventy times seven indefinitely for verie many times And Revel 7.4 14.1 144000. are said to be sealed indefinitely Rev. 9.5.10 The Locusts shall hurt five moneth in this very Chapt. v. 11. the two wittnesses shall ryse againe after three dayes a halfe Reve. 14.20 Blood flowed out of the Lake by the space of a thousand six hundred furlongs all which foresaid places are indefinitely to be understood Yet if I durst speake any thing touching the certaine beginning of these 42. moneths I would as most doe by a propheticall mysterie applie them to 1260 yeeres beginning from the time that the holy city began to be troden under foot by the Romane Gentiles not the old but new that is by Antichristian Popes whom we have shewed to be here noted by the Gentiles They began to tread upon the Church after they were lifted up into the chaire of universall pestilence among whom Boniface was the first in the yeere 606. Then the star of the Church of Rome fallen from heaven upon the earth opening the bottomlesse pit brought forth out of the smoke those mortal Locusts spoken of Chap. 9. From the yeere of Christ therefore 606 untill this time the holy citie hath been troden under foot by the Romane Gentiles which is the space of 1073. yeeres and is yet to be troden down 223 yeeres more to wit untill the yeere of Christ 1866. But let this terme bee indefinite seeing the Lord hath reserved it to himselfe undoubtedly will shorten it for the elects sake Wherefore I will determine nothing of these fourty and two moneths 3. And I will give to my two witnesses I have expounded the generall prophesie touching the future reformation of the Church after that the Companie of priests were departed from the faith unto paganisme and Antichrist had troden downe the holy city by his tyranny Now followes the speciall prophesie touching the instruments manner successe and event of this reformation serving for the comfort of the faithfull for when in appearance Antichrist shall have wholy troden the holy city under foot and thrust Christ as it were out of all his possession then he will shew that he ruleth in the midst of Antichrists kingdome and will renew preserve unto himself a measured Tēple in the city troden under foot viz. by the prophesie of his two witnesses Now this part of the prophesie is also full of difficultie as who these two witnesses are after what manner they prophesied and to what times this history appertaines For here are almost as many opinions as expositours Yet these things will not be altogether obscure unto us if we give heed unto the scope laid down by us in the Argument and Analysis And I will give So Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adversatively yet it may well be read but I will give because it is as it were an exception as if he had said In outward appearance the whole city shall be troden down all prophesie extinct by Antichrists tyrannie but I will restore prophesie For the word power is not in the Greek but added by the translatours to make up the sense that the city of God may be rebuilded I will give to my two witnesses He neither names the witnesses nor expresseth what he will give them Some therefore gesse one thing and some another Beza here adds the same to wit the holie city which agrees well with the sense because Christ will truelie give that is recommend the same unto his witnesses that so it may be set free from oppression and purged from the filthy smoake of Antichrist Others I will give them to wit a mouth and wisedome which Antichrist shall not be able to resist according to that in Luke 21.15 I will give you a mouth and wisedome which all your adversaries shall not be able to gainsay or resist Which promise is made to all faithfull professours of the name of Christ Others I will give them to wit my spirit which is all one with the former but it seems rather that the two future verbes are coupled together as noting the end and effect I will give to them and they shall prophesie for I will give unto them that they may prophesie that is authoritie or power to prophesie and somuch such coupling often signifies as Gen. 34.30 They shall gather themselves together against me and smite me and I shall be destroyed For that they may smite me and I and my house shall be destroyed So Ierem. 9.1 Oh wo will give my head to bee waters and mine eye a fountaine of teares and I will bewaile night and day the slaine of my people For that I may bewaile as Pagninus expresseth it They shall prophesie therefore to wit againe according to the commandement Thou must againe prophesie But concerning these witnesses who they are and what time was determined for their prophesying is a difficult question I will briefly speak somewhat of it The Papists taking the whole literallie doe vainly dream The Papists fable about the two witnesses that when the Iewes with their leader Antichrist shall have recovered the citie of Jerusalem then these two witnesses shall be present who by prophesying shall oppose themselves against these perfidious Iewes and Antichrist 1260 dayes that is three yeeres and an halfe The witnesses they say are Enoch and Elias whom they affirme to be yet alive in paradise and there reserved to this end that returning into the world they may resist Antichrist But beeing slaine by him they shall againe be restored to life after three dayes and an half at the beholding of which miracle the Iewes as they faine shall turne to Christ and put Antichrist to death in mount Olivet and thenceforward prepare themselves for Christ who should now come fourty and five dayes after From this fable Bellarmin drew his third demonstration in defence of the Pope that he is not Antichrist neyther that Antichrist is yet come because saith he the two Prophets Henoch and Elias must come before Christ but these are not as yet come whereas the Pope of Rome hath now reigned for many ages Therfore he is not the Antichrist neither is Antichrist as yet come The major of this fable he laboureth to prove first by foure places of Scripture Malach. 4.5 Behold I will send the prophet Elias c. Ecclus 48.10 Elias is written in the judgements of times to pacific the wrath of the
false that no other cause can be given of the translation of Henoch and Elias without this fable For they were taken up alive that they might be examples to the world how much the Lord accounts of godlinesse and that there is another life prepared for the faithfull in heaven Now to these two he vouchsaved this grace before others because he was better pleased with them then with others That Henoch and Elias should yet live a mortal life be subject to death is a verie fable For how can they prove this fiction And what mercie would there translation into heaven be if there they are reserved unto a more cruel death Wheras the Scripture teacheth that to them who are eyther in paradise Luk. 16.26 or in the place of torment there is no going forth or returning Passing by therefore this fable let us now goe foreward In Austins notes or the Revelation Whether the two witnesses be the two testaments attributed to Triconius the two witnesses are said to be the old and new Testament which Bede and Brightman follow and some others of ours as if the sence should be thus notwithstanding Antichrists treading down the scripture yet God would give it power to prophesie that is reprove his tyranny instruct the faithfull secretly mourning under the crosse in the way of life eternal For the Scriptures are Gods witnesses in the world against the wicked as Christ saith search the scriptures for they testifie of me Io. 5.39 Now thus far indeed it is true But I see not how the following attributes except it be by a harsh allegorie can be applied unto the scriptures viz. in that the witnesses are said to be clothed in sackcloth killed by the beast their carkeises thrown in the streets restored to life and ascend into heaven There are some who thinke that in the last times there shall come two most powerfull teachers who being indued with the power and spirit of Elias shal fulfill all these things literally both by prophesying and fighting against Antichrist But they doe acknowledge that this their opinion is uncertaine And therefore in as much as I finde nothing certainely concluded touching this matter by others and seeing the Lord for the present doth not suggest any thing unto mee I wil follow the opinion of Bullinger and some others of our best interpreters who understand the two witnesses indefinitely to be diverse reformers of religion in Antichrists times The Papists indeed imagine The two witnesses are indefinitely to be understood Lib. 3. de P. R. c. 6. that they are two strictly and no more But it is not credible that Antichrist sending forth infinite Locusts out of the smoke of hell into the Church Christ should raise up onely two witnesses besides it is impossible as we even now proved that the things spoken of v. 9.10 should be effected by two persons alone As for Bellarmins objections we shall have occasion to examin them hereafter We therefore by these two witnesses doe indefinitely understand a succession of certaine maintainers of Evangelical truthes against Antichrist Yet they are said to be two definitely both because they are but few in respect of the Locusts of whom the whole Christian world are full as also because in all matters of judgement two suffice to confirme a testimony that so we might neither be deceived by the applause of the multitude of Locusts nor offended at the fewnes of sincere teachers wherewith Antichrist upbraides us Besides in the last place as of old the Lord was pleased to use two witnesses as instruments in his hand for special deliverances of the Church Thus he sent two viz. Moses and Aaron unto Pharaoh for the deliverance of the Israelites out of Aegypt Josuah and Caleb to search the promised land Zerubbabel Jehoshuah to bring back the people from BabyloÌ„ unto which two there is here a plaine allusion in vers 4. As these two latter I say sufficed to deliver the people of God out of the first Babylonish and corporall captivity so two that is few prophesying witnesses shall suffice to deliver the Church from the second Babylonish spiritual captivity And thus much concerning the two witnesses Now what doe they They shall prophesie to wit againe according to the commandement Thou must againe prophesie We are not by prophesie strickly to understand a praediction of things to come but in a larger sense for the preaching of Prophetical Apostolical doctrines which were darkned yea troden down by Antichrist but again renewed by their prophesying that is by faithfull preaching unto the Church for Christ will give this unto them that is so arme them with an heroick spirit and qualifications as that they shal be able strongly to oppose and shake Antichrists kingdom which seemed to be so established throughout the Christian world as if it had been an invincible fortresse But when how long Two thousand two hundred sixtie dayes This againe is hard to be understood but we must looke back to what hath been treated of touching the fourty two moneths for it is cleare enough that by those moneths these dayes one and the same time is designed The Papists opinion touching these dayes refuted For fourty two equall moneths precisely consist of 1260 dayes but herein is the difference that the Papists restraine these moneths and these dayes astronomically unto three yeeres an half which is the time their supposed Antichrist shall reigne and these witnesses prophesie but this cannot be both because the fable of Antichrists standing so short a time hath been before refuted as also because it is contradictorie that the time of Antichrist and of the two witnesses should be of one continuance yet Antichrist should slay the witnesses after they had prophesied 1260 dayes rejoyce thereat with his followers Others interpret these dayes as the moneths also prophetically of so many yeeres taking the beginning eyther from Christs passion Another opinion not probable or from the time of Constantine or from the beginning of the Ottoman Empire whose opinions we have shewed to be very improbable because according to them the yeeres of treading downe the Church the prophese of the two witnesses should be expired now long agoe but this is not likely To be short others understand the XIII moneths the 1260 dayes The third and best opinion indefinitely for the time of the Churches oppression and of the prophesie of the witnesses defined indeed in Gods eternall comsell but hid unto us for the present that we should not curiously search â—â—to that which God hath reserved to himselfe or by knowing the term to say with the wicked servant Luk. 12.45 My Lord delayeth his comming c. And this is the reason why the end of the world is hitherto kept secret from men The time therefore of reading down and of the witnesses shal be the same for all the while Antichrist shall tread the Church
with his hellish Locusts upholding his tyrannie by the favours of the great men and kings of the earth but it sufficeth that these witnesses enjoy the favour and blessed presence of God the King of kings Lord of the whole earth The Epithite of the earth doth not lessen but augment the authority of God therfore by and by in ver 13. he is called also the God of heaven Fire proceedeth out of their mouth The third title sets forth the power and effect of their ministerie against the adversaries Fire proceeding out of their mouth against the enemies Iere. 5.14 Ier. 23.29 as the former shewed their dignitie efficacie in respect of the godlie It is an allusion partly to the ministerie of Jeremie partlie to that of Moses and Elias Of Jeremies preachings God saith Behold I put my wordes in thy mouth as fire but this people I will give for chaffe which the fire shall consume Againe My word is as fire like the hammer that breaks the rock in pieces Thus fire shall proceed out of the mouth of the witnesses But they that would understand it according to the letter should be more absurd then Pollodorus faining that a monstre called chimera vomits flames out of her mouth and destroyes all what comes neer her and infecteth the cattle Now howsoever perhaps it may be credited that fire should proceed out of a beastes mouth yet that a man should spit fire without hurt except it were a jugler hath not been seen neither can it be This fire therefore proceeding out of their mouth is to be spiritually understood of the word of God proceeding out of the mouth of the witnesses as it is clear by the fore alledged scripture in Ieremie Neither are the other titles of the witnesses to be taken otherwise then by certaine allegorical phrases applied to the things signified thereby as plainlie appeares by the word SPIRITVALLY in v. 8. The which thing unlesse it be well observed we shall be as absurd in urging the letter touching the killing of the witnesses the casting of their carkeises in the streetes their resurrection and ascention into heaven as in the sackcloth Olive-trees candlesticks and ascention of the Beast out of the bottomlesse pit c. But against whom shall the fire proceed Against them that will hurt them that is against their adversaries called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies namely the Beast with the Locusts proceeding out of the infernal smoke with all other their complices favorites adherents These wil hurt them By opposing their preaching both by sophistical disputations cruell proscriptions But it shal be in vain For fire proceeding out of the mouth of the witnesses shall devoure them But thou wilt say The Beast shall destroy the other for he shall kill and overcome them How then shall they devour the adversaries this must again be spiritually understood The fire of the witnesses shall devour the adversaries not by killing them corporally for in this sence they rather shal be devoured but spiritually because by the fire of the word they shal lay open to the world the abominations impostures of Antichrist confound his idols refute his lies by which his kingdom shal greatly diminish the kitchings of Locusts begin to grow cold This fire therfore proceeding out of the mouth of the witnesses devouring the enemies is nothing els but that spirit of Christs mouth 2. Thes 2.8 by which as the Apostle foretold Antichrist shal be consumed because the preaching of the Gospel shal utterly consume Antichristian lies like as the fire consumes the stubble But he alludes as I said to the two histories of Moses and Elias Numb 16.35 For at the prayer of Moses there came out a fire from Iehovah consumed two hundred and fiftie sworn rebels At the prayer of Elias fire fell from heaven and consumed the captaines with their fifties beeing sent to take the prophet 2 King 1 9 After their example these witnesses shall devour their enemies by the fire of their mouth not by any externall miracle Luk. 9.54 which the disciples in a preposterous zeal desirous to imitate were reproved for it by Christ but by a spirituall effect not unlike the other because the fierie preaching of the Gospel shall prevaile against the enemies labouring by all meanes to hinder the same For Gr. and if any man will hurt them This serves for the confirmation of the efficacie before spoken of Many shall rise against the Gospell Antichrist indeed shall indeavour to suppresse the witnesses but to his own destruction He must thus be killed The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus or so doth limit the destruction of the enemies he shall not be so killed by the sword or outward force as to cease from hurting but he shall be consumed by the fire of Gods word in so much that his opposition against the Gospel shal be in vain What I pray you can be spoken more plainly concerning the events of our age God raysed up his two witnesses Luther Zwinglius Bucer Musculus a few other weak Monkes out of whose mouth the fire of Gods word hath so devoured their opposites as that they could not resist them by any forces plots thundrings or punishments For by how much they cruelly opposed themselves against the Gospel by so much the more it was spread over diverse kingdomes provinces in the Christian world devouring and confounding the sophistries subtilties armes plots of all Sophisters and enemies fighting for Antichrist To be short this whole effect of the preaching of the Gospell may be declared in these words of the Apostle The weapons of our warfare are not carnall 2 Cor. 10.4 2 Cor. 2.16 but mightie through God to the pulling down of strong holds c. Again We are to God a sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death to the other the savour of life unto life For the ministery of the word is powerfull to the salvation of the elect through faith destruction of the ungodlie through their own perfidiousnes 6. These have power to shut The fourth title is their power to shut heaven that it rain not in the dayes of their prophesie Power to shut heavē This is a manifest allusion to the historie of Elias who shut the heavens by his prayer that it rained not on Ahabs kingdom for three yeers and six moneths whence arose a grievous famin 1. King 17.1 Iam. 5.16 by which God punished the wickednes of the Israelites And from this verie place it appeares that whatsoever is said of the 42 moneths and 1260 dayes is not litterally to be understood of three yeeres and an half commonly attributed to Antichrist For then heaven should be shut during the whole time of his kingdom and this must needs be so because the heavens shall give no raine
in the dayes of the prophesy of these witnesses But would not this be verie false and absurd according to the letter For how should Antichrist in so great and continual a famine lead such mightie armies and obtaine so many great victories over most potent Monarchs Therfore this also is here to be understood as in ver The foure yeers standing of Antichrist refuted 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that these witnesses have power to shut heaven that it rain not in the dayes of their prophesie spiritually This they shal doe by the power of the keyes shuting the kingdom of heaven that the grace of God raine not upon the contemners of the Gospell because they condemn the preaching of the witnesses as a most pestilent heresie The heavenlie raine therefore moistening the drie harts shall not fall upon them for they shall not be any whit the better by the preaching of the Gospell but shall seek for eternal life in their own merits Popish pardons and paenal satisfactions whatsoever they shall pretend touching Christ or his free grace These wordes therefore It shall not rain in the dayes of their prophesie doth wholy concern the Antichristian adversaries on whom the rain of the Gospell as we said before shall not come but onely plentifully moisten the Church of Christ Hence also we may understand that the time of the witnesses prophesying was not before properly defined by 1260 dayes but by a certain allusion unto the historie of Elias 1 King 17 Iam. 5.17 For the three yeeres and six moneths in which it rained not in his time doe make just so many dayes And they have power over the waters The fift title is their power of turning the waters into blood To turn water into blood and smiting the earth with plagues as often as they will by a manifest allusion unto the historie of Moses and Aaron who turned the Aegyptian waters into blood smote Aegypt with tenplagues untill at last Pharaoh being drowned in the red sea the people were brought out of the house of bondage Thus we see these things must also be spiritually understood For when the Church shall be held captive under the Romish Pharaoh and sigh to God under her oppression then shall the two witnesses Moses and Aaron come that is God will raise up one or more faithfull teachers of the Gospell who by the preaching of Christs free grace shall indeavour to set free the Church out of bondage But Pharaoh shall not hear them therefore these shall turn the waters into blood and smite the adversaries with plagues as often as they will that is not once but many times like as Moses of old smote Aegypt ten times Now this they shall doe by threatning plagues against these spiritual Aegyptians on whom God will take vengeance because of their contemning of the Gospell by sending wars seditions droughts famines pestilence and such like evills which have since the rising of the Gospell been spread over the Christian world as the complaintes of the common people doe testifie who impute these miseries to the doctrine of the Gospel And indeed not altogether without ground for the Gospel is the occasion thereof yet onely by accident for not the word but the contempt of the word drawes down plagues from heaven upon the sons of men Now the witnesses are said to smite the earth How the witnesses shall smite the earth God smiting the same upon their threatnings and sighes which the Lord hearing doth punish the malepertnes of the world with plagues We need not therefore make any matter of their calumnies who impute the fault of these evils unto the Gospell We confesse indeed that it is the cause but how not by any fault of the Gospell in it self and therefore unjustly imputed but by accident For the cause in it self is the idolatrie of Antichrist and his rage against the doctrine of Christ Iesus We have heard what the witnesses shall doe and effect both in the Church and touching the faithfull as also in and against the adversaries Now followes on the contrarie what the enemies shall doe and effect 7. Moreover when they have finished Hitherto we have spoken of the general and special prophesie of the measuring of the temple or the power and ministery of the two witnesses Now followes the martyrdom of the witnesses For Antichrist will not sit still while these doe prophesie but prepare himself to warre against the witnesses overcome and kill them cast their carkeises with contempt into the streets so rejoyce with his followers over the slaine But however the witnesses be put to death yet prophesie shal not be extinguished but a tenth part of the great citie shall fall by an earthquake the martyrs shall again live be taken up into heavenly glory This therfore is the amplification of the Third Act or Antichristian persecution which in a diverse event shall continue unto the end But that which followeth seemes to be contrary to what we heard before touching the power of the witnesses in that it is sayd they shall devour their adversaries with the fire of their mouth smite the earth with plagues as often as they will Now here they are killed overcome by the Beast This is already answered on ver 5. For it doth well agree that the witnesses shall overcome bee overcome They overcome in the goodnesse of their cause by their spiritual power warre victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually as it is v. 8. because the doctrine of the Gospell notwithstanding all Antichristian opposition shall break forth confound the lyes of the Beast weaken his kingdom On the contrarie the Beast shall imploy his spiritual secular weapons against the witnesses by tyranny overcome kill them The Beast overcoming the witnesses is Antichrist This Beast ascending out of the pit is that self same Angel of the bottomlesse pit Abaddon the king of Locusts spoken of in Chap. 9.11 that is Antichrist as Ribera also Gagnaeus Anonymus confesse For this Beast hath his seat in the great city Babylon Rome as shall appear Chap. 17. v. 9.18 which in the following verses is called Sodome Aegypt Jerusalem spiritually For Antichrist shall rage more cruelly then any beast against Christ but touching the Beast more largely on Chap. 13. Now let us see when with what successe the Beast maketh war against the witnesses When they have finished their testimony Before it was called a prophesie here a testimony by which name John familiarly notes the doctrine of the Gospell This being ended the Beast shal make war against them but they shall finish the same as the Papists say after they have preached 1260 dayes or three yeeres an half The fable of the four yeeres refuted But this fable we have before refuted here it is apparent that it cannot consist For after 1260 dayes the Beast shal slay them triumph thereat Therfore they shal
remain after the witnesses are slain But according to their supposition the Beast shal be no more but killed after three yeeres an half Now we have shewed that the 1260 dayes of their prophesie is put indefinitely by an allusion unto the historie of Elias who by prayer shut heaven from raining for so many dayes Therfore also the end of their testimonie is to be taken indefinitely for the time appointed by God therein to fulfill their ministerie And so the sence seemes thus The Beast indeed shal raise up war so soon as they begin to prophesie yet he shal not overcome them before they have finished their testimonie according to the will of God The which serves for the great comfort of the witnesses For as the high-priests could not hurt Christ before his houre was come although they never ceased to lay wait for his life so likewise Antichrist shall not be able to overcome Christs witnesses before the course of their ministery be finished Therfore the words when they have finished are not to be referred to Antichrists rage against them spoken of in the first place but to the two latter hee shal overcome kill them For he shall alwayes war against the witnesses but shal not kill and overcome them before they have finished their testimony This also serves to prove that Antichrist shall have power indeed to kill overcome the witnesses but not their testimony in the least for it is said they shall accomplish their testimonie And therfore the preaching of the Gospel shal endure unto the end Thus we see who the Beast is what time is to bee understood It remaines now to be handled what manner of warre it is what the effect therof shal be Touching the war it is said He shall make war against them Before he had sufficiently declared what the witnesses should doe and effect against the Beast now on the contrarie he shewes what the Beast shall doe and effect against the witnesses for Antichrist will not sit still and suffer his kingdome to be destroyed but with all his power wil fight for the same And therefore as soon as the witnesses shal begin to prophesie against his kingdom he wil prepare himself to war against them and by how much their prophesie is powerfull by so much the warr shall be the greater But what manner of war and victorie shall this bee Rupertus saith such as is usually betwixt truth and falshood The war shal be both ecclesiasticall and civill and therefore such also shall the victorie be His Ecclesiastical war shal be three manner of wayes The manner of the beasts war against the witnesses First by the seditious sermons of the Locusts their venemous writings and sophistical disputations in the behalfe of Apollyon against the witnesses of Christ branding them for most pestilent hereticks They shall preach with great applause to the multitude that the Beast is head of the Church Christs Vicar and armed as with the key of Peter so with the sword of Paul and Caesar crying out with full mouths that his kingdom is the Catholick Church Secondly through the Councils of Locusts by whose decrees the Beast shall establish his kingdom and anathematize as heretical the truth of Christ For it is true Aene. Syl. in histor concil Basil pag. 79. as Julian the Cardinal freely wrote from the Council of Basil unto Pope Eugenius that by the meanes of Councils the libertie and power of Ecclesiastical persons hath alwayes been strengthened and augmented To be short by the bulles and excommunications of the Romish court by which he shall condemne Christes witnesses with their testimony for heresie and delivering them over to the secular power destroy them by fire and sword to wit as unworthy to breath or live in the world Moreover the beast will raise up civill warres and by his subtiltie cause the kingdomes and provinces of the Christian world to fight against the Gospell that so the witnesses of Christ may bee overcom and killed Therfore it followeth The beast shall overcome them and kill them The latter declares the former This very thing doth sufficientlie shew that these witnesses cannot be literallie taken for Enoch and Elias For what godly man will beleeve that those holy prophets whome the scriptures testifie to have been tranflated from death to life eternal should again return into the earth to be cruelly killed by Antichrist Furthermore the Beast shall kill the witnesses in the like manner he overcame them partly by ecclesiastical censure partly by the secular sword so then not by the goodnesse of his cause nor by the holie scriptures for by these the witnesses shall overcome and consume Antichrist but he shall overcome them by outward force and tyranny by the authority of Councils by thundring out his bulles by cruel warre and his hangmen Thus I say he warreth against the Saintes overcoms kills them not by arguments scriptures but by sword fire excommunications So also my Anonymus 260 yeers past wrot concerning the Popes victorie He shall overcome them in reputation of his friendes kill them some corporally eyther by burning or murdering them with the sword other kinds of death others civilly by adjudging them to perpetuall imprisonment against these whom he cannot torment in this manner he will at least thunder out his excommunications insomuch as they shall not be accounted otherwise then dead men in the Church so far as concerneth a spiritual life What would not this author have written had he seen the histories of our time the foregoing age when the Beast anathematized the two witnesses of England John Wickleffe that excellent teacher and opposer of Poperie and his protectour John Earl of Leicestre whose carkeise not long after being taken up out of the grave he caused to be burnt When he overcame burnt contrarie to the publick faith of the Empire the two witnesses of Bohemia John Husse and Ierom of Prage prophesying that the Ecclesiasticall court of priests should he cast forth When by the bloodie inquisition he delivered unto death many thousand martyrs in Italie Spain France England Belgia when he enwrapt almost all the provinces of Europe in cruell warres to suppresse the Gospell when at length in Germanie God restored the slaine witnesses unto life The Iesuites I doubt not may find this litle commentarie of Anonymus in their publick libraries speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainely impartially not respecting persons And thence let them judge whither the Pope of Rome were by us of late first accounted that Beast and Antichrist as Bellarmin falsly affirmeth Lib. 3. de P. R. cap. 21. And their carkeises The particle spirituallie here mentioned shewes that this also is not literallie to be understood as we shall further see by that which followes The cruelty therefore of the Beast against the witnesses falsly condemned for heresie is hereby noted forasmuch as they shall not be satiated by cursing and putting of
est Aegyptum coluisse animalia quaedam Et pro numinibus multas habuisse ferarum Illa superstitio minor est quam nostra ferarum Hic aras habet omne genus contraria certè Naturae res atque Deo qui dicitur olim Praeposuisse hominem cunctis animantibus unum That Egypt did adore some living creatures heard have we And for her gods some wild beasts she acknowledged to be That superstition sure of theirs is lesse then ours by farre Because for Beasts of every kind high altars now there are Which thing against both nature is and Gods most righteous law For he ordaind over all Beasts one man to have the sway So then the great city seat of the Beast is Aegypt that is like unto Aegypt in wicked Idolatrie It is also like it in miserable blindenesse we read that the Lord sent on the obstinate Aegyptians such darknesse as that for three dayes together they groped at noon day like blinde men So the city of the Beast what is it but a kingdom of darkenesse wherein miserable blindenesse and ignorance of the scriptures yea of God Christ doth extreamely abound Luther writes wel In act August lit P 207. Italie is cast into the grosse darkenesse of Aegypt in somuch as they are become all of them altogether ignorant of Christ and of the thinges appertaining to him To bee short as Aegypt of old most cruellie oppressed the Church by a lamentable bondage for the space of 225 yeeres even so hath the Church now of long time been burdened yea yet groaneth under the yoake of Antichrist kingdome of the Beast And therfore this great city is fittlie called Aegypt because of her cruelty Where also our Lord Hence Ribera and Bellarmin doe faine In Apocal. 11. nu 22. Lib. 3. de P. R. c. 13. that the great city or seat of Antichrist is not Rome but Jerusalem For in what citie say they was our Lord crucified except Ierusalem But this is a vaine shift for as before the seat of Antichrist is called Sodome and Aegypt not litterally but spirituallie so here it is called the citie where our Lord was crucified that is Ierusalem in a spiritual sence This then is the third title of the great city beeing called Jerusalem where our Lord was crucified Ierome and others dispute how Christ was crucified in Aegypt Epist 1. ad Marcell how Ierusalem is called Sodome but it is beside the purpose For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where also doe not cohere with Aegypt next preceding for the scripture no where saith that Christ was crucified in Aegypt but are to be referred to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the great citie as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or also inserted doth shew as if he had said it is called also that citie where our Lord was crucified that is Ierusalem Furthermore it wil clearly appear on Chap. 17. The great citie is not Ierusalem that this great citie the seat of Antichrist is not Jerusalem literallie for there the great citie is said to have seven mountaines and to reigne over the kings of the earth neither of which agrees literallie to Ierusalem but both unto Rome For Ierusalem had never seven mountaines but onely three hils viz. Sion Moriah and mount Calvarie It never held the Empire of the world as Rome hath don To be short It was never absolutely called the citie or the great citie but this title was proper to Rome onelie Lib. 8. de bello sacr Wilhelmus Tyrius writing of the largenesse of Ierusalem saith that it is a city lesse then the greatest yet greater then the middle sort But of Rome Lipsius writeth Lib. 3. de magn Rom cap. 2. that the greatnesse thereof appeares to this day and that her ancient walles contained in circuit XV or XVI miles So that the Iesuites here doe falsly and guilfully send us unto Ierusalem that we might not seek Antichrist at Rome Furthermore why the great city of the Beast is compared unto Ierusalem appeares by the following paraphrase where also our Lord was crucified Ierusalem crucified our Lord literallie The great citie of the Beast doth it spirituallie Now there is nothing more cruel or ungodlie then to crucifie the Lord of life yea it is more cruel for to crucifie Christ spiritually then his witnesses literally And therefore the seat of the Beast is called Ierusalem because of their unheard cruelty impiety killing the Prophets and witnesses of Christ against all right reason yea not satiated with their death have exercised all maner of contumelies upon their dead bodies Besides as much as in them is they not once but daylie sacrifice destroy crucifie and kill Christ himself Epist 19. Let us heare Petrarcha long agoe accusing Rome of this most horrid parricide in his own words Behold thou seest a people not onely adversarie to Christ but that which is worse under Christs ensigne rebelling against him and fighting for Satan beeing druncken with the blood of Christ and malapertly saying Our lips are ours who is Lord over us a hard harted wicked people indeed proud hungerstarved thirstie allwayes gaping having sharp teeth crooked nailes slippery feet a stonie breast and hart of steel a minde of lead but hony in their mouth a people unto whom thou mayest well apply not onely that of Christ and the Prophet This people honoureth me with their lips but their heart is far from me But that also of Judas Iscariot who betraying his master with a kisse said haile master And that of the Jewes who clothed Christ in purple and crowned him with thornes smote most contumeliously spat in his face bowing the knee worshipped saluted him saying Haile king of the Iewes whom they in the mean time accounted neyther as God or a king worthie of divine or humane honour but as a blasphemer guilty of death reproach and judgement But what is not the like daily practised among Christs enemies and Pharisees of our age doe they not buy sell make marchandise of Christ himself whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple gold whom they load with precious stones salute and worship Him I say as if he had his eyes covered saw not they crown with the briars of wicked mens workes defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions and what in them lies doe again and again deridinglie drag him as naked poore scourged on mount Calvarie and wickedlie consent to naile him unto the crosse And oh shame oh griefe oh indignitie Even such are the Romanists at this day as it is reported These things Petrarcha wrote concerning Rome Now let the Romish Locusts see how they can deny Rome to be spiritual Ierusalem themselves crucifiers againe
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
oppression for to purge the doctrine of the Gospel from the filth of poperie These are said to be two not individuallie for what can be more absurd then to thinke that Christ should have onely two witnesses Antichrist having in the mean while many thousands of Locusts But two that is a few who should suffice to hold forth the truth in all times even as in judgement by the testimonie of two or three every thing is established Secondlie two definitely because as God of old was wont to use the ministerie of two worthies in the execution of his singular and special workes one of them commonly being a civill the other an ecclesiastical person Thus he sent Moses Aaron to Pharaoh Ioshua Caleb to spie the land Elias Elisha unto Ahab Zerubbabel and Ioshua to bring back the people out of Babylon to restore the worship temple of Ierusalem unto whom there is here a manifest allusion in v. 4. so he raised up under Antichrist for the most part two speciall instruments among his witnesses for the maintenance of his truth as Iohn Husse Ierome of Prague whom the Locusts of the Councill of Constans most cruelly burnt against the publick faith In our Fathers dayes Luther and Melanchthon in Saxonie At Argentine Bucer and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin and so others in other places Furthermore he described the power of the witnesses by many excellent and wonderfull phrases taken out of the historie of the chiefe prophets viz. Their enemies that would hurt them they shall devour by the fire of their mouth as did Elias and Ieremie shut heaven that it raine not for three yeeres and sixe moneths as did the said Elias Turn waters into blood and smite the earth with all manner of plagues as Moses and Aaron smote Aegypt by which allegories is signified that at length the preaching of the Gospell should goe forth with such force efficacie as that no opposite power or threatnings should be able to hinder the same Notwithstanding however they shall finish their testimony yet they shall prevaile little against the Beast for the Beast shall warre against them overcome and kill them by drawing out both swords as we have declared Neither shall the Beast be satiated by oppressing the witnesses but shall cast forth their dead bodies as dung to the scorne of the common people into the streetes of Rome the great citie which is spirituallie that is allegorically called Sodome because of Sodomiticall filthinesse reigning therin Aegypt because of their Aegyptian idolatrie darknesse and obstinacie against Christs ambassadours and Ierusalem because of their wicked cruelty daylie crucifying the Lord Iesus Christ both in his members as also as much as in them is destroying him now glorified in the heavens in their daylie sacrifice of the Masse Thus far we formerly went in our interpretation Now we goe forward 9. ANd they of the kinreds shall see The publick rejoycing of the Christian world in the contumelious oppression of the witnesses of Christ is here signified for they are so far from commiserating of them as on the contrarie they altogether approve the Beasts cruelty in sulting triumphing over their dead bodies as conquered enemies This is the summe of the two verses in which is aggravated both the cruel inhumanitie of the Beast his followers and the ignominious condition of the witnesses But wherefore To the end that seing it to come so to passe we should not be offended as if some strange thing happened unto us For the spirit here foretelleth it as Christ also said unto his disciples yee shall mourn but the world shall rejoyce Ioh. 16.1.2 Yea the time commeth that whosoever killeth you will thinke that he doth God service But the comfort by which the witnesses should raise up themselves is annexed Let us consider the words And shall see to wit the men of this world for Antichrists rage shall not be secret but he will publickly oppose warre against the witnesses of Christ neither shal a few onely see it But they of the people and kinreds and tongues and nations to wit all people c. Which Ribera rightlie interprets of all those nations which shall cleave unto Antichrist And therefore it is false that the Iewes onely shall cleave unto him For his kingdom shall be spread over all peoples nations and tongues that is the whole Christian world shal close joyne with him Let us not therefore be moved with the vain boasting of the Papists because of the largenesse of their Church that all kings princes great men and peoples of the Christian world follow the Pope a few poore and obscure men onely excepted who professe the Gospell As if the multitude of strayers could excuse errour or that it had not been foretold by the spirit that so it should come to passe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see here used is changed in 11 vers into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to contemplate diligently with pleasure So that they shall see the dead bodies of the Saintes with great delight joy for all shall applaud their king as if his tyranny were just and righteous yea and that in killing of hereticks he did a divine worke But how long shal they see them Three dayes and an halfe For so long their carkeises shal lie unburied Romish writers doe not agree about this time What is meant by the three dayes and an halfe Lyra applies this whole historie of the witnesses unto Iustinian an Eutychinian Emperour who by Belizarius banished Pope Sylverius imprisoned Mena the Bishop and this he will have to be the three yeeres and an half Rupertus doth scarselie agree with himself for one while he takes it definitely for three yeeres and an halfe another while indefinitely for a short time Ribera understands it properlie of three dayes and an halfe Alcasar applying it to the Iewish persecution leaves it indifferently to be taken either for so many yeeres or moneths But to take it in any of these wayes The fable of Antichrists reigning three an half yeere refuted the fiction of Antichrists three and an halfe yeeres reigne is thereby refuted For if Antichrist even after that the witnesses are slaine who had prophesied during the three yeeres and an halfe of his kingdom shall see rejoyce three dayes or yeeres and an halfe over their dead carkeises then it must needs be false tha the is precisely to reigne three yeeres and an halfe for by that account he shall either reigne seven yeeres or at least more then 1260 dayes Our interpreters also are not of one minde about it yet agree in the maine argument scope Io Foxe applies it to the councill of Constans which precisely dured three yeeres and an half So long therefore the carkeises of the two witnesses Iohn Husse and Ierome of Prague did lie in the streetes of the great city that
that unto us a certaine deliverance is here shewed but confusion to the adversaries Let us therfore patiently suffer his tyrannie for it shal neither dure long nor hinder our salvation For being overcome we conquer Euseb lib. 4. histor cap. 12. This caused Antoninus the Emperour to forbid the governours of Asia to draw the Christians before their tribunals and punish them because saith he by dying they overcome for they rather choose to die for Christ then to live After three dayes That is as Rupertus saith well After a little while although it seem long see v. 9. First the miraculous vivification glorification of the witnesses is described Secondly the effects following upon the enemies For the first The spirit of life That is their vital spirit by an Hebraisme or life that is the soule or ghost which they gave up at the hour of death is said to enter into them from God that is by a divine miracle and that they stood upon their feet which phrases seem to be taken out of Ezech. 37 and shew both Gods omnipotencie by which he restores the dead to life as oft as he pleaseth as also the immortalitie of the soule which though separated from the bodie yet is not killed by tyrants but doth live with God shal return from him into its own bodie againe Now to the sense The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three dayes Papists opinion touching the vivification of the two witnesses And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated or perfected But their fabulous opinion touching Enoch Elias hath often been refuted the which is here also manifestlie contradicted in that the two witnesses are said to have tormented the inhabitants of the earth Now it is absurd to imagine that two poore prophets should torment all the tribes peoples nations and tongues of the whole earth in the space of three yeeres So that this dualitie of the witnesses so to speak cannot be restrained to two individuals or unto two precisely Now however the vivification of the witnesses shall literallie come to passe in the end of the world yet unto that the spirit here hath no respect at all But by this vivification is signified a perpetuall restoring of witnesses unto the Church militant viz that in stead of such whom Antichrist puts to death the Lord will raise up others to hold forth the testimonie of Christ and strongly oppose the Beasts kingdome For when Antichrist shal thinke that all Christs witnesses are suppressed then others restored to life shall renew againe the battle against him As therfore Elias is said to have lived againe in John Baptist not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the sowle out of one bodie into another but in condition or nature of office because John came in the power and spirit of Elias preparing the way for Christ So the two witnesses As for example John Husse and Jerome of Prague being killed by the Beast they lived againe after three dayes an half in Luther Melanchthon others c. And to this purpose that of Husse being led to his martyrdom doth excellently serve At the end said he of an hundred yeeres which before God are scarsly three dayes yee shall answer to God and to mee He said also now indeed ye burn a Goose for Husse in the Bohemian tongue signifies a goose but out of his ashes shal arise a swanne which yee shall not be able to rost Foretelling that which afterward came to passe for just so many yeeres after Husse was burned Luther begane to oppose Popish pardons which was the beginning of reformation and bringing down of Popery This restoring of the witnesses to life serves for the consolation of the Church militant feeing there shall alwayes notwithstanding all Antichristian persecution be some faithfull professours of the truth who shall strongly fight for the glorie of Christ So then if Antichrist kill the two witnesses God will againe vivifie them and make them to stand upon their feet by raising up others in their place That which is added touching the Glorification of the witnesses serves also to comfort us For to whom Antichrist shall deny the fellowship of men to them God will vouchsafe a heavenly fellowship such as he shal exclude out of the world God wil receive them up into paradise they whom here he will not admit to be honourablie buried them God will crown with the glory of everlasting life This is that which followeth v. 12. 12. And they heard a great voyce from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same houre was there a great eartquake and the tenth part of the citie fell and in the earthquake were slaine of men seven thousand and the remnant were afrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe commeth quickly 12. And they heard a great voyce Not the enemies but the witnesses restored to life heard this voyce This shall be Christs voyce who according to his promise will call his witnesses unto him into glorie It shal be Great because of the power thereof for it shal bring the witnesses to glorie and strike a terrour into the adversaries Come up hither To me into my glory that where I am yee may be also Ioh. 17.24 And they ascended up into heaven in a cloud After Christs example who ascending into heaven was taken up and received by a cloude 1 Thess 4.17 And often the cloudes are called Gods chariot Christ also shall return in a cloude to judgement And we shall be caught in the cloudes to meet the Lord in the aire Now to seek for other allegories in this cloude is needlesse Moreover this glorification of the Martyrs begins presently at their departure out of this life when their spirit goes unto the Lord but shall be comsummated in the last day the which was shadowed out before in Chap. 6. under the fift seale Moreover this also serves for the honour credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as hereticall and propagate the same far and neere in spite of all adversarie power whatsoever Thus the world shall know that they were no deceivers but the true witnesses of Iesus Christ And therefore in this place the spirit doth animate the professours of the Gospel least being terrifyed by the tyrannie of Antichrist they should prophesie the more remissely If he labours to put them to death God wil restore them to life If he cast reproach on them in this world God will crown them with glorie in heaven For blessed are yee when men persecute you rejoyce for great is
your reward in heaven saith Christ Matt. 5.12 And great fear shall fall upon them He rehearseth sixe kindes of effects touching the enemies First 1 The feare of the adversaries a great fear fell on them On whom Vpon the beholders A paraphrase of the adversaries before they beheld the dead witnesses with delight but suddenly they shall tremble at their vivification What is the cause of this great fear because they shall feele but to late that they warred not with poore man but with God himselfe And therefore they shall stand in fear of their kingdome treasures praebends and kitchins They shall dread the judgement of God but not escape it This is wonderfull in our eyes The wicked when they most rage do then tremble are forced even to fear them whom they prosecute with all manner of hatred Thus the Scribes persecuting Christ were afraid Ioh. 11.47 What shall we doe for this man doth many miracles If we let him thus alone all men will beleeve on him and the Romanes shall come c. Thus likewise the chiefe Priests feared the Apostles whoÌ„ they persecuted What shall we doe say they to these men for that indeed a notable miracle hath been don by them is manifest neither can we denie it c. Thus therefore howsoever convinced in their consciences yet they beleeve not the Gospel but hate it the more by how much they are affraid because they see that their lyes and impostures are discovered and confuted by the truth and light of the Gospel Therfore why should we feare the Antichristians who though they seem outwardly to carie forth the matter with a high spirit yet inwardly they tremble and are tormented with the wound of an evill conscience Now such fears are not prolonged For what the wicked fear that comes suddenly upon them And their enemies beheld them The second effect of the witnesses glorification The astonishment of the adversaries is the astonishment of their enemies For seeing them restored from death to life and their reproach turned into glory they stand amazed alluding as some thinke to that in Wisd 5.1 The just man shall stand with great boldnesse before the wicked who seeing it shall be troubled with terrible feare and shall be amazed at the strangenesse of his salvation saying is this he whom we had sometimes in derision and a proverb of reproach How is he numbred with the children of God and his lot is among the Saintes Thus the wicked shall see Christ whom they have crucified with amazement because beeing convicted of their ungodlines and confounded with shame they shall feel his revenging hand Hitherto the Romish Antichrists have seen the martyrs whom they burnt at Constance to be againe restored to life in Luther Melanchthon Martyr Calvin They see them with amazement at this day glorified in their doctrine the which is both lifted up they in vain resisting the same and dayly propagated far and neere to the honour and glory of God through diverse provinces of the Christian world 13. And there was a great earthquake the same hour The third fourth and fift effects doe shew the great destruction which Antichrists kingdome receiveth by the restauration of the witnesses as also declare the cause of the feare and trembling of the wicked They are afraid least that should come to passe which already is viz. that the prophesying beeing renued a ruin should befal their kingdom as it is at this day The same houre Some copies have it the same day to wit the witnesses were vindicated that is a little after the witnesses were suppressed by Antichrist God restored them again A great earthquake In Chap. 6.12 at the opening the sixt seal Antichrist raysed a great earthquake against Christ A great earthquake when Pope Boniface the third being declared VNIVERSAL Bishop of the Church by Phocas the tyrant caused an horrible shakeing of the Christian world by bringing all Bishops and Churches under his yoak For thereupon followed an universall change and miserable deformitie of the Church But in the last times Christ likewise will raise a great earthquake against Antichrist when by the preaching of the Gospell he shall so shake his kingdome as that it shall totter and come to ruin howbeit he had by his deceit and tyrannie formerly so established it as if it had been invincible To this earthquake appertaine the seditions warres tumults disputations alterations of opinions great contentions raised up about religion throughout the whole Papacie after the restitution of the Gospel And indeed suddenly after the Councill at Constance an earthquake grievously shooke the Papacy For the Bohemians to revenge the cruel death of their two witnesses fell in a hostile manner upon the Popish Clergy suppressing the armies of the Empire sent against them and obtained many singular victories over their adversaries It is true the earthquake ceased a little while after the Councill of Basil by the COMPACTATA as they called them graunted unto the Bohemians But not long after by the preaching of Luther in Saxonie of Zwinglius in Helvetia of Viret in France there followed a more grievous shaking accomplishing that which here followeth And the tenth part of the great citie fell This Ribera purposely passeth by The ruin of the tenth part of the city for he would not expound that which evideÌ„tly happened unto the Papacy by the preaching of the Gospel For the great city is the kingdome of the Romane Antichrist wherof Rome Babylon Sodome is the head the which indeed was not wholy overthrown by the preaching of Luther other ministers of the Gospell but the tenth part thereof fell that is the jurisdiction religion and tyranny of the Pope was much diminished through Germany together with his revenues annuities Commendums holy tribute For Germany by embracing the Gospel returned from Antichrist to Christ hence worthily is accounted the tenth paâ—â— of the great city But thou wilt say Germany is not wholy fallen off from the Pope For it yet hath very many Archbishops Bishops others of the hierarchy sworn Vassals of Antichrist What then seing som other whole kingdoms as Great Brittain Denmarck Sweden or in part as France Poland Pannonia have supplyed that defect by rejecting the Pope and embracing the faith These things are so cleare as that they cannot be denyed The fift effect followeth Alcasar here understands this great earthquacke to be the conversion of Ierusalem unto the faith But indeed he rightly laughs at the fiction of the ruin of the tenth part thereof at Antichrists comming And there were slaine seven thousand names of men Names are here put The slaughter of Antichristian for persons as Chap. 3.4 A definite number for a great many for the number seven is perfect as in the history of Elias God saith he had reserved to himself seven thousand who had not bowed their knees to Baal that is very many Now these names are the Antichristian
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.
and 5. It containes a thanksgiving a prayer They give thankes to the Lord God almighty which is which was and which is to come that is either to Christ or unto the holy Trinity as before on Chap. 1.8 But for what benefit Because thou hast taken to thee thy great power and hast reigned But what good comes hereby unto the Elders indeed they have great cause to rejoyce for these benefits considering that they serve to the eternal felicity of the Church triumphant Hitherto the Lord in suffering the fury of the adversaries did seem not to exercise his great power that is his omnipotencie and Christ to be overcome by Antichrist but at length by taking that is by exercising and shewing forth his power in casting down the adversaries he delivered the afflicted Church out of all her trouble and by reigning blesseth her with eternal happinesse Rom. 14.17 The kingdome of God is righteousnes peace and joy in the holy Ghost And God shall then perfectly reigne when as he shall give to his elect eternal righteousnesse peace and the joy of the spirit Of this see the description in the end of the second Vision Chap. 7. v. 15.16.17 18. And the nations were angry Now followes their wish or prayer For by putting God and Christ as it were in minde of the time of judgment they humbly beseech him that he would most justly execute the same according to the prophesies of the scripture The nations were angry This is as it were a former reason Because the nations are angrie as if he should say they have bin angry that is raged long enough against Christ and the Church It is time therefore that thou also be angrie that is represse the angrie nations Thus he calleth all adversaries whatsoever whither Jewes Turkes or Christians falsly so named Thy wrath That is thy vengeance and judgement or wrath for punishments by a metalepsis as Rom. 2.5 Is come For let it come And the time namely is come the which thou hast defined in ty eternal counsel Vnknown indeed unto mortal men but then revealed by Christ unto them in heaven For without a speciall revelation no man knoweth that day save God alone But what time Of the dead That is to be raised Some take it of the wicked onely dead in sins But the following distribution of them which are to be judged comprehends all both good and bad For it is added That they should be judged But the godlie shall not come into judgement Jo. 5.24 He that beleeveth on him that sent mee hath eternal life and shall not come into judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation and therfore Beza hath so rendred it So then the elect shall come to judgment for all must stand before the tribunall seat of Christ however they shall come to be absolved and not condemned And therefore the Elders further adde Two companies of them that are to be judged That thou shouldest give reward They make two sorts of people of such as shal be judged some to be rewarded the other to be destroyed as Christ in Matth. 25. Joh. 5. The reward of their faith shal be given them and of their obedience constancie patience labours and miseries What reward eternal life glorie Vnto whom They make three sorts of such as shal be rewarded Three rankes of such as are to be rewarded First they place Gods servants the prophets thereby comprehending the faithfull of more special note whither under the Law or Gospel as Patriarchs Prophets Apostles Evangelists c. who were Gods servants by a more then orninary vocation Secondly the Saintes to wit confessours and martyrs who eyther by sincere preaching or constant martyrdome have held forth the glory of Christ against Antichrist Vnder whom are comprehended all faithfull teachers and preachers of the word called Saints by an Hebraisme as separated to some special work In the third place they add the fearers of Gods name that is all other faithful ones besides the two former companies who from the beginning of the world unto the end therof have worshipped the Lord in sinceritie What it is to feare the name of God For to fear the name of God is to worship him sincerely to call upon him and love him above all because the feare of the Lord is the beginning of wisdome godlinesse Great and small They shew that the reward is common unto all without any difference of merit either of greater or lesser condition and state to the end that neyther the great ones should promise unto themselves a greater reward or the others despaire of the same recompence Popish Sophisters dispute much touching the degrees of glorie which rather proceedeth out of their own braine from a false supposed foundation of humane merits then from the Scriptures of God But whither the Lord wil crown his servants with equal or unequal glorie it shal not be according to their merit but merely of his own grace And this is all Jovinian against whom Jerom wrote pleaded for except I be deceived viz. that unto all who kept their baptisme there should be one recompence in the kingdome of God For he seems not to disapprove of a degree of reward but of merit The crown of righteousnes propounded unto all the faithfull Paul the Apostle who was taken up into the third heaven and inferiour to none of the Saintes shewes us that for him was laid up a crown of righteousnesse which the Lord the righteous judge would give him at that day and not unto him onely but unto all that love his appearing This same crown of righteousnesse the Elders doe promise unto the Prophets and Saintes and all the fearers of the name of God This sufficeth for our faith and consolation Let us leave disputing in this life touching the differences of the crowne and rather indeavour so to walke as that we may be made partakers therof in the life to come That thou shouldest give reward Here fals in a question For a reward is given of merit and debt Therfore say some the reward of eternall life is given unto the Saintes as a due debt otherwise it would not be called a reward Now it is not onely here so called Mat. 5.12 20.8 1 Cor. 3.8 Rom. 4.4 but in many other places Great is your reward in heaven Give unto them their reward or hire Every one shall receive his own reward according to his own labour But to him that worketh the reward is not given of grace but of debt Thus the mercenarie adversaries of grace dispute But how eternal life is said to be a reward appeares by the words of the Apostle The wages of sin is death but the gift of God is life eternal Rom. 6.23 Ephes 2.9 It is the gift of God not of workes least any man should glorie Now all gifts are gratis and not due debts Forasmuch
and seven trumpets The fourth Vision followeth touching the Woman the Beasts The fourth Vision Touching the Woman in travaile and flying into the wildernes from the dragon and of the two Beasts c. THE PRAEFACE THey who thinke that in the prophesie of the Revelation a continued historie of the Church is linked together even from Christs first comming unto the second begin the same from this Chapter in which it seems the new birth of the Church is represented But at the verie first they run into a great inconvenience For they are forced to bring in such an hyperbaton and confused order of the history as cannot be defended For that which was first ought not to have been omitted til now but to have been described in the first place Wherefore their opinion is farr better who observe that in this booke the condition of the Church on earth is sundry times shewed unto Iohn in certaine distinct Visions as in the beginning we noted Neither is the iteration to be thought needlesse for however in the nature and kinde of the events most of the visions are alike yet in the species and indiviaduals they represent unto us histories much different in somuch that what is in the former was more darke obscure is in the later clearer fuller set down And hence by diligent comparing of the Visions each with other aman shall have a singular helpe to remove that obscurity which appeares in this prophesie After the three Visions therefore formerly expounded The first wherof specially concernes Christs walking in the midst of the candelsticks and his admonishing the teachers of the Churches in Asia touching their duty The other two generally respect the booke sealed with seven seales The summe of the fourth Vision and opened by the Lambe with the seven trumpets of the Angels Now the fourth is exhibited to Iohn touching the woman in travaile the dragon standing to devour her childe and persecuting her and of the two Beasts warring against the Saintes as also of the Lambe overcomming them and of the Angels preaching at the last harvest and vintage Chap. 12.13.14 In which types the future condition of the Church in this world is much more evidently shadowed out then before even from the first beginning thereof under Christ and the ministerie of the Apostles untill the end For the Church shall have to doe with the Dragon the Beasts be miserablie afflicted and tryed by them yet she sufficiently armed from heaven for so grievous combats at last shall gloriously triumph over all her adversaries This Vision is also universal manifestly consisting of four Acts The four Acts thereof like the two former general visions The first Act containes the proposition of the Churches calamities at her birth and growth under the Iewish and Romane tyrants persecuting the woman as also under hereticks labouring through the instinct of the Dragon to devoure her with the floodes of errours and heresies Chap. 12. It answereth to the four former seales of the second Vision and to the first four trumpets of the third Vision representing the historie of the Church for the space of 606 yeeres viz. from the birth of Christ untill the rising of Antichrist The second Act is opposed to the former containes comfort for the Church against the wrath of the Dragon and floodes of heresies sent forth against her because the childe of the Woman is caught up into heaven and Michael the Archangel fighteth for her against the Dragon The woman with Eagles wings is caried into the wildernes hiding herself from the sight of men The earth swalloweth up the Dragons vomit This Act is mingled with the former in the same Chapter it answereth to the fift seale of the second Vision and to the tenth chapter treating of the mighty Angel standing upon the earth and sea Vision the third The third Act hath two parts The first part is of the Antichristian persecution representing the amplification of the Churches calamities or the new and more grievous conflicts which shee sustained during her abode in the wildernes against Antichrist whose kingdome power crueltie and subtiltie is set forth under the image of Beasts Chap. 13. This part answereth to the sixt seale of Vision the second and to the fift trumpet of Vision the third The latter part is opposed to the former in way of a parallel beeing consolatory to the godly prefiguring Christs presence in his deserted Church and his preserving of the same against the Beasts as also the reformation that should be in the latter times through the Angels that is new teachers of truth and godlinesse who by their preaching should oppose the Babylonish Antichrist and bring men back againe into the right way of salvation chap. 14. unto ver 14. This part answereth to the former part of chap. 7. touching the 144000 that were sealed by the Angel in Vision second and to the former part of chapt 11. of the meting of the temple and prophesie of the two witnesses in Vision third And this whole Act appertaines unto the historie of the Church which now from Antichrists rising hath continued 1035 yeeres and shal perhaps remaine unto the end of the 1260 dayes or yet for the space of 225 yeeres but this is onely known unto the Lord. To be short the fourth Act from v. 14. unto the end of chap. 14. under the type of an Angel gathering in the harvest and vintage of the earth represents the last judgement in which the Church at length beeing freed from all trouble shal be blest with eternal glorie But Antichrist with all his followers cast into the lake of Gods eternal wrath This part answereth to the latter member of Chapter the seventh touching the melody of the Church triumphant in Vision second as also to the latter part of Chapter 11 concerning the joyfull song of the Elders in Vision third Thus we have the whole distribution of this Vision The Argument Parts and Analysis of CHAPTER XII THis Chapter in which as we have said is shadowed out the first and second Act of Vision fourth under the type of a woman in travel and a Dragon opposing of her and of Michael fighting for the woman against the Dragon doth represent the state of the Church even from her infancy with the changes of her after age for at the very first she was cruelly set upon by Satan yet powerfully defended from heaven by Christ so as neither the devils cruelty nor tyrants rage nor the deceits of wicked hereticks could overcome her although she were forced to flee into the wildernes and to withdraw herself from the sight of men The parts of the Chapter are two I. Two great signes are shewed unto Iohn in heaven of a woman in travel and a Dragon standing before her to devoure her child v. 1.2.3.4 II. The history and event of both these signes unto the end In the former part is described the first signe 1. From the
in the world after he was once thrust out of heaven But this is a prophetical threatning of other plots at hand by which not long after this revelation he should bring to destruction all the inhabitants of the earth and sea through out the Christian world as wholy given to all manner of superstition by Antichrists meanes Seeing therefore by what hath been spoken and hereafter more shall be it appeareth that the darknesse and calamities of Antichrist came into the world about the yeere of our Lord 606. this Wo is altogether to be referred unto that time Brightman consents that the inhabitants of the earth are all sorts of wicked men hypocritically professing Christianitie viz. all the inhabiters of Antichrists kingdome But by the inhabitants of the sea he understands the clergie men who broach grosse troubled and saltish doctrine to their counterfaite Christians which indeed produceth hypocrisie in them but at last gnawes their entralls and bereaves them of understanding Full of great wrath They foretell Satans furie by which he should introduce Antichrists spiritual and secular power into the Christian world establishing his kingdome to the destruction of infinite sowles Because he knoweth The cause of this his great furie is the shortnes of time allotted him to rage in or immunitie from the eternall torments of hell to which he knowes himself to be ordained And therefore he will make up the the brevitie of the time with unwearied indeavour of doing mischief not letting passe a moment without satisfying his poysoned lust on the miserable inhabitants of the earth But thou wilt say whence doth he know that his time is short seeing no man knowes the day of judgement but God Vndoubtedlie he knowes it by the signes foreshewing the same to be at hand and by conjectures which are secret to us seeing he is a spirit of quick and deepe apprehension But how is the time short it having continued more then a thousand yeeres How this time is said to be short Ribera restraines it to the last four yeeres of his supposed Antichrist But if it were so not onely the devil but men of the weakest capacitie might know the day of judgement aforehand But this is manifestly false for the Beast was not as yet ascended out of the sea and earth The Dragon had not as yet seduced the world by the Beast and fals Prophet when he should be cast down to the earth So then the time of Antichristian persecution which was to continew more then a thousand yeeres is said to be short for the consolation of the godly that they might know that the Dragons rage should have an end short also in respect of the time that was past before Antichrist was revealed 1 Ioh. 2.18 1 Cor. 10.11 like as the time of the new Testament though long in it self yet is called the last houre and the ends of the world 13. And when the Dragon saw The things we heard before touching the deliverie of the woman the warre of Michael and the ruin of the Dragon represented the state of the Church from the first birth therof unto Constantines time and were the first part of the first and second Act. Now followes the latter member of both the said Acts containing new combats and comforts of the Church belonging unto the three hundred yeeres from Constantine untill the rising of Antichrist Then the Church seemed to be in a safe haven beeing freed of outward persecutors and having obtained Christian Emperours But as histories witnes no lesse stormes befell her then before For she falling to hypocrisie and abounding in securitie idlenesse wealth luxuriousnes and ambition soon begane by hom-bred dissentions to consume herself and to hold forth the faith not in the heart but in Creeds and papers depraving the doctrine of grace by philosophical subtilties and to heap up without measure humane traditions bringing in the rites and idols of Pagans in a word under the name of Christ to follow heathenisme and deny Christ Then sincerity betooke it self to Eagles wings and fled into the desert out of the sight of men but whatever was hypocritical and Antichristian gott the upper hand And he persecuted the woman Here followes a new assault of the Dragon against the woman The second assault of the warre now what it was and when is to be considered The time wil declare the persecution which is signified two manner of wayes First on the Dragons part secondly on the womans part The Dragon is said to assault the woman after he saw that he was cast unto the earth Now we have shewed that spiritually he was thrust out of heaven soon after the death and exaltation of Christ but allegoricallie when Constantine came to the Empire who overthrew Maxentius Maximinus and Licinius beeing the heads of the Dragon Then the Dragon begane to plot new mischief against the woman The adjunct also of the woman shewes the time who brought forth the man-child The persecution therefore begane after the woman was delivered Her bringing forth was the time of sorrowes and persecutions under the tyrannical Iewes Romanes For a woman saith Christ when she is in travell hath sorrow because her houre is come To retaine therefore the sense of the prophesie Ioh. 16.11 it is thus after that the Church had brought forth a man-child that is had gotten Constantine to defend her a new calamity more pernicious then the former befell her The occasion whereof was partly the overmuch bounty of Constantine towards the Bishops and Churches The occasion of a new persecution Partly also his and some of his successours their inconstancie For by the perswasion of ambitious Bishops he built at Rome to his great cost statelie and sumptuous palaces he gifted the Churches with revenues lands and princelike treasures he honoured the Bishops as gods and such as none might judge inriching them with excessive gifts which made them insolent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vita Silvestri for fulnes breeds pride especiallie he was lavish towards the Bishop of Rome on whose head if Platina lie not he set a mitre beset with gold and precious stones he built a royal Temple named first Equitium of the Knighthood then Lateranensis afterwards Peters at last Pauls and Agnets two also at Constantinople One called the temple of Peace the other of the Apostles furnished rather with Persian then Christian ornaments bestowing on them vessels of silver gold and large rents Why Constantine was called Nepos insomuch for his immoderate prodigalitie he was commonly called Nepos which signifies a spendthrift or a riotous person In the first tenne yeeres of his reigne he was called CONSTANTINVS THE GREAT because of his victories The ten yeers after Latro a robber because of his crueltie to his children and friends The last ten yeeres of his reign for he reigned 30 yeers in all Pupillus a pupil because of his prodigalitie as Bapt. Egnatius recordeth These things ministred an occasion
because many subscribe unto it Whosoever therefore the authours be their reasons are to be examined First The third opinion expounded and proved this Beast doth very well agree with the little horne in Daniel cha 7.8 which signifies either Antichrist himself or at least is a type of him as the most learned Christian interpreters do acknowledge for what Daniel speaks of the little horne Iohn doth almost in so many words ascribe unto this Beast that he hath a mouth speaking great things and blasphemies that he makes warre with the Saints and overcomes them and that for the space of fourty two moneths or for a time times and halfe a time c. Secondly this Beast rising out of the Sea and that in chap. 11 ascending out of the bottomlesse pit are undoubtedly one because the figure and time of wrath and warre doth agree and that it is one not onely Arethas and Andreas but also Anonymus Ribera and Gagneus do acknowledge viz. that Antichrist Furthermore this sevenheaded Beast and the Beast on which the woman sits chap. 17. is one and the same altogether as the description shews and shall more plainly appeare afterward Now the Beast there v. 11. without all doubt though in a great mystery denotes Antichrist with his kingdom and seat and therefore the Beast here is to be understood of him also Lastly the attributes of this Beast agree to none more evidently thē to Antichrist First in this that the whole earth with admiration followed the Beast the which thing is most true for the whole Christian world readily indeed honoureth Antichrist as sitting in the temple of God boasting himselfe that he is God and holinesse it self Now the Romanes heretofore did hardly with great force of armes subject the world under their power And as for the Mahumetanes hitherto they have enlarged their Empire onely by slaughters and effusion of much blood Moreover it accords in this that on his heads he had a name of blasphemy and with his mouth he speaketh great and blaspemous things Now howbeit it is true the Romish and Turkish Empire ever hath been and still is very blasphemous yet the Romanes were and the Turks still are blasphemers without the Church and ignorant of God and Christ as the Apostle speaketh of himselfe what he did when he was a Pharisee But Antichrist sitting in the Church of God under the name of Christ grievously blasphemeth the same and will be accounted by his followers a god yea most proudly lifts himselfe up above all that is called god It is true the Emperours Nero and Domitian were sometime so athistically mad as that they would be divinely worshipped But that was nothing in comparison of Antichrists arrogancy whose footsteps are adored by Kings and Emperours Againe in this likewise the agreement stands that he makes warre with the Saints the which thing I grant that the Romanes and Turks have also done But Antichrists warre with the Saints by the confession of all men shall be far more cursed and cruell for it shall not be a civill warre onely as in killing the body and confiscating the estates of men but a spirituall likewise selling tormenting and killing of soules Lastly it agrees that he hath power over every nation kindred and tongues it is true the Romanes did very farre enlarge the bounds of their Empire that so they might be the Lords of the world The Mahumetanes also Lord it far and neare yet without the limits of the Church But Antichrist sitting in the temple of God so far forth as the temple of God or Christian Church did visibly appeare should under the pretence of religion usurpe the Empire as Monarch and Head of all All which things considered I suppose that the third opinion touching the Beast-Antichrist is sufficiently confirmed Notwithstanding if these things are not fully satisfactory to any such then I onely desire that they will rest in the reasons laid down untill they heare Iohn himselfe in Chap. 17. give the interpretation of this mysterie For from that fountain the sence of this place is to be drawn howsoever those interpreters seem to me inconsiderate who apply all the mysteries of that place to this here for they ought to observe that the spirit doth purposely and in great wisdom produce this monstre in foure distinct visions viz. the third fourth fift and sixt acting or suffering diverse and different things that the former things may the more clearly be known by the latter And hitherto indeed such of the Papists agree with our interpreters Who Antichrist should be questioned betwixt us and the Papists The Papists description of Antichrist who acknowledge Antichrist to be noted by this Beast whither wholly considered or in one of his heads But we disagree in judgement about the question who is that Antichrist figured out by this Beast The Papists that the Pope might not be suspected to be he feign such an Antichrist as we have more then once before spoken of to wit a certaine Jew begot by an evill spirit and to be borne of a Iewish woman near the end of the world whom the Iews shall acknowledge for their Messias and who as they say in the space of three years and six moneths shall subdue all the kingdoms of the world yea the Romane Empire also but yet not take up the title of a Romane Emperor seduce the whole earth rebuild the temple of Ierusalem sit and reign there he shall restore Rome which ten Kings having thrust out the Pope had burnt with fire there he shall reign and literally fulfill all things which here are recorded of both Beasts Touching the vanity of which fabulous opinion which al may see was forged for the destruction of the Christian world we have spoken enough before on Chap. 9. and 11. Our Divines on the contrary affirme Antichrist described by the Protestants that no man is more evidently represented by this most monstrous Beast then the Papall Empire or Pope of Rome of whom Alphonsus Mantuanus thus writeth Iohn saith he being to describe Antichrists ravenous extortion venemous rage against the godly types him out under the monstrous image of a horrible Beast which neither could be termed a Lyon or a Beare or any such like creature but one in whom was conteined the fiercenesse of all wilde beasts By this Beast therefore Antichrist is undoubtedly to be understood whensoever then Antichrist is mentioned we need not seek him in Babilon but in the head of the fourth Monarchie to wit at Rome c. Furthermore I see not who he should be save the Pope whose kingdom and tyranny if we compare with the things spoken in Daniel of the little horn it will abundantly appeare that it is be who fully acts all the parts of Antichrist c. This opinion seems indeed to Alcasar to be foolish and vain Alcasars reasons answered but not so unto us in the least but rather he himself is ridiculous in deceiving
both himself and others by his idle and foolish reasons Jt is apparent saith he that the Popes authority is founded stablished and erected by Christ our Lord. As if forsooth whatsoever seemes right and apparent to them must needs be true certain What I pray you is more apparent then that the Priesthood of Aaron was appointed of God And yet was not Cayphas the high Priest his Successour a wicked murtherer of Christ Besides the ancient Bishops of Rome were not guilty of that filthinesse and corruption with which afterward the succeeding Popes having invaded the Chaire of universall pestilence defiled the sea of Rome Further he feigneth that if the Popes of Rome be this Beast then the Divel made war against the Church by the ministery of the Romish Popes immediately when the Iews ceasing the Gentiles became the Church But the consequence which he supposeth is false viz. that the transferring of the Church unto the Gentiles is not described till in Ch. 12. for what was the treading down of the holy city by the Gentiles before treated of in Ch. 11 Wherefore it certainly follows that the Romane Popes by the instigation of the Dragon made war against the Church troaden down by the Gentiles that is as Ribera interprets it by Antichrist and his ministers But saith he it is altogether improbable that the Revelation should omit to mention that most cruel war by which the idolatrous Romane Emperors oppressed the Christian Church together with that most glorious victory wherein the Church obtained notwithstanding the persecution of the Romane Empire I confesse it is improbable But Alcasar might have learned from the foregoing war of Michael with the Dragon that neither this war was omitted nor the victory passed by in silence if he would wipe off from his eyes the disease occasioned by his own foolish consequence Fourthly he objects that the fourth Beast in Daniel figures out not the Pope but the heathen Romane Empire But this hath been answered in what we spake unto the first opinion Lastly he saith that the descriptiō of the Sea beast cannot but with contradiction be applyed unto the Pope But the reason thereof is because he disdaines out of a Spanish pride Alcasar strongly refutes the hereticks by hear-say to read what hath been published hereabout by the authours of the said opinion for this subtile man acknowledgeth that he knows nothing but by heare-say and refutes the hereticks by the report he hath heard But he should have learned rather to believe his eyes then eares and so doing he would have made the better application Thus I have expounded the most probable opinions of others touching this Sea-Beast Now for my own part The authors opinion I conceive that neither the first touching the Romane Empire nor the third concerning the Romane Antichrist is simply to be approved or disproved but that in a certain sence both are to be joyned together First therefore I take it undoubtedly seeing it is usuall to the Prophets under the type of a Beast enigmatically to figure out Empires and Monarchicall kingdoms because of their violence cruelty and other horrible excesse that by this Beast is also noted some certain Monarchicall Empire Secondly I suppose the thing it self makes it clear as in its place shall be shewed that this and the seven headed beast mentioned Cha. 17. is one and the same and that the seven mountaines signifie Rome Thirdly I affirme with the foresaid interpreters that this Beast as hath been even now proved signifies Antichrist Fourthly Lib. 8 in Apoc. Bel. lib. de R. P. C. 25. with Rupertus Bellarmin I judge that the same Antichrist in a diverse regard is figured out by both Beasts The Beast saith Rupertus is said to be twofold because of his double viz. warlike or Kingly and magicall force Or as Bellarmin By the one Antichrist is expressed in regard of his kingly power and tyranny But by the other in regard of his magicall art by which he subtilly seduceth men More rightly according to Revel cha 13. by one is meant his tyranny by the other his deceit and seducing for which cause afterward he is often called a false prophet And so ch 17. he is again represented by this Beast as a Monarch and by the woman riding thereon as a Queen or seducing Church Fiftly I conclude that Antichrist is figured out by a double beast and by his twofold rising out of the sea earth as it were living on the land sea having two bodies two shapes a twofold nature in a certain likenes to Christ here indeed as a secular Monarch and ecclesiasticall seducer but afterward as the Romane Monarch and adulterous Church Sixtly I conclude that neither the old nor the new Romane Empire simply nor the Romish prelateship is absolutely represented by this beast for absolutely neither the one nor other is Antichrist but that Romane Pontificall Empire and authority which the Popes of Rome have exercised these many ages Lastly I conclude that this double bodied and faced Antichrist living both on the land and sea signified by both the beasts is none other but the Romish Pope clothed with the spoiles of the Romane Monarchie and pretended Vicarship of Christ and armed with the sword of Paul and key of Peter that is with both powers The Temporall to set up and put downe Emperours and Kings c. The Spirituall to give Lawes both to them in heaven on earth and under the earth that Antichrist I say who first under the figure of a Sea-beast presently after under the figure of a land-beast doth here come forth on the theatre who one while is cloathed in his pontificals an other while comes armed into the councell with imperiall ensignes saying I am Caesar This is my opinion of Antichrist who is here so evidently figured out by the seven-headed beast and fained likenesse to the Lamb and afterward Chap. 17. by the seven-headed beast and woman riding thereon that no man unlesse he willingly shut his eyes against the light cannot but perceive the same This light our method brings to al who without it are in darknes the which henceforward we will labour to illustrate by our interpretation unto Gods glory But thou wilt say See Ver. 18 wherfore then doth not John expressely name the Pope or Antichrist because here he stands not in the place of a teacher but of a Prophet Teachers indeed are to expresse things plainly but Prophets foretelling things to come especially of dangerous consequence set them forth under dark and obscure types hereby to stir men up to the more diligent searching out of the events and to shun unnecessary displeasure Iohn in his Epistles where he onely teacheth and exhorteth the Church often names Antichrist and bids us avoid him But here as a Prophet he paints out his person and kingdome under the type of a Beast and thence would have us to judge of the mystery thereof So Paul Prophesying
and terrible not much unlike unto the Dragon He hath seven heads Therefore he is a monster and not unlike to the Poets Hydra Lernea A naturall beast hath but one head Antichrists kingdom therefore is monstrous and unnatural having Emperors and Kings lying under its feet It hath also ten hornes like to the Dragon Wherein the beast differeth from the Dragon yet differing from the Dragon for the Dragon had seven crowns upon his heads but the Beast weares his ten crownes on his hornes and on his heads the name of blasphemie being in his spotted skin like to a Leopard in his feet to a Beare in mouth to a Lyon all which the Dragon had not What is meant by the heads and hornes we need not here labour to expound Hornes by an Hebraisme very usually signifie strength because the strength of horned Beasts is in their head and hence are called Cornupite strikers with the horne The Angel Rev. 17.10 teacheth us that the seven heads are seven Kings and the seven mountaines of Rome and the ten hornes so many Kings and therefore for the present I purpose to speak no more about them But let us carefully take notice of the gradation which the spirit useth first he named the Beast Chap. 11.7 Here he disciphers him out and in Chap. 17. gives the interpretation thereof And upon his heads the name of blasphemie The Kings Edition of Montanus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name Antichrists kingdome holy in title but really worldly hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Afterward in Chap. 17.5 the woman sitting on the Beast hath on her forehead a name written Mysterie by both signes noting the same thing because there shall be a mystery in her secret blasphemies and the kingdom of the Beast being indeed secular shal mystically be called Sacred Therefore the Beast himselfe shall not weare his crownes on his heads but set them on his hornes to wit the Kings being his vassals but in stead of them he shall have on his head written mystery that is his mysticall or spirituall kingdom shall be in shew employed about holy things as doctrines lawes traditions religions sacrifices and worship Blaspemie is rayling against God What blasphemy is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 babling or dissolute and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fame or name and reputation or as others will have it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a hurting of the reputation and name This he shall have in his forehead not by open profession for he would not be accounted a blasphemer but in works and in very deed as bringing in and defending blasphemous doctrines religion and worship Yet he will cloak the same with the name of Mysterie as being divine and holy worship instituted by the fulnesse of his power as if he could not erre Therefore his pretended title shall be mystery but his true title blasphemie 2 And the Beast which J saw here follows the rest of his description being monstrously compounded of a Leopard Beare and a Lyon three most cruell wilde Beasts It is a manifest allusion unto the Beasts in Daniel the first whereof being a Lyon represented the Babylonish Empire the second a Beare the Persian the third a Leopard the Macedonian the fourth having no name was more terrible then the rest to whom this Beast seems to answer as having something of the nature and property of the three former The which mixture denotes the monstrous disposition of Antichrist because he shall be as mercilesse to the servants of Christ as Beares Lyons and Leopards are to flocks of sheep Like to a Leopard The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a she Leopard For this beast is called a Woman although it hath the outward forme of a man The she-Leopard hath a skin speckled giving forth an odoriferous smell being swift subtile and most hurtful to man It signifies first that Antichrists kingdom is spotted and garnished with diverse colours And indeed his policie state is as it were a mingle-mangle of diverse heresies superstitions idols traditions parched together of the spots of Iudaisme Paganisme Christianisme hence their whole hierarchie consists of diverse and different colours of religions sects Monks Clergiemen even from their Arch-flammins unto the Porter or Sexton yea the whole hide is spotted with heresies errours superstitions and blasphemies Secondly it is very odoriferous for by the sweet smelling enticement of dignities superfluities honour wealth and pleasure it hath so allured the Christian world as no man but would desire the voluptuous life of Clergiemen as if they were gods Furthermore it is most crafty for through subtilty and under a shew of piety by feined wonders lying signes superstitious impostures or seeming pious deceits he hath gotten the dominion and riches of the world It is also most swift for after that the Christian world was once perswaded that Rome was the seat of Peter the Prince of Apostles the Pope Christs Vicar and Apostolicall heire of Peter and universall Bishop c. it cannot be spoken with what swiftnesse this Apostolicall sea not onely subjected unto it all the Bishops and Churches of the west but also Emperours themselves Kings Princes Common-wealths and communities were brought under that yoke To be short it is most hurtfull to the eyes of men to their purses I say estates and soules which hitherto Rome hath with no lesse perill ravished devoured and destroyed then if a Leopard had fixt his nayles into the eyes of a man And his feet as the feet of a Beare the Beares feet denotes the stability of his kingdom for the feet of a Beare are flat large and having sharp nayles which he fixeth in the ground and therefore goes and stands the firmer so Antichrists kingdome hath large feet insomuch as it cannot easily be shaken The feet are Grants of Emperours the Canons of Councils and Decrees of Popes against which whosoever doth but mutter he is presently crushed with the Beares feet witnesse the Histories of the Ottoes Henries and Fredericks Emperours who if at any time they assayed to bridle the insolencie of the Beast were soon smitten with the Capitoline thunder and deposed from the Empire Not to speak of others of lower rank thus then the Beast stood with the feet of a Beare And his mouth as the mouth of a Lion A Lyon is a generous creature but the Beast hath nothing of a Lion save the mouth being terrible and roaring and of a horrible devouring nature and what I pray you is more outragious then the Papacie For Quic quid non possidet armis religione tenet What he by armes cannot get Doth by religion hold fast it What is more terrible then the Pope whose footsteps are adored by Kings and Emperours What is more devouring then Rome into whose Courts there are brought great summes of money for all flagitious facts and vile wickednesse committed wheresoever where no Priesthood is given to any but the first revenues must
be brought into their treasury What is more ravenous then the Clergie who suffer none either to be borne live or die freely Hereupon Frederick the Emperour writing to Pope Hadrian touching the prohibition of Cardinals Baleus in vita Hadr. IV. his Churches saith he are shut neither are his Cities open for we see them to be not preachers but robbers not peace-makers but money-takers not repairers of the world but insatiable heapers up of gold Lastly what is more horrible then the Popish Edicts Bulls Writs Amos. 3.8 written at Rome not with inke but in blood If the Lyon doth reare who will not feare The Romane Beast roaring against Emperours Kings Electours Princes Bishops Vassals who will not tremble Thus we see how the prodigious disposition of Antichrist is lively represented by this monstrous Beast And the Dragon gave him his power Here follows the Beasts power But from whom hath he it The Dragon gave it to him Now there is no power but from God And therefore the Beasts power is not lawfull but a corruption of power and tyranny having for its authour him who said All these things will I give thee if falling down thou wilt worship me viz. the Devill that lying Serpent His power Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it vertue but I rather allow the former least there might be an ambiguity in understanding it of a naturall or morall vertue The power of the Dragon is his malice fraudulency and strength to hurt so that the Dragon did fill the Beast God so permitting the same as Ribera well observeth with all deceiveablenesse of unrighteousnesse and wickednesse to seduce and destroy And his seat Or Throne as all Greeke copies have it But the Vulgar omits it The Throne of the Dragon is his kingdome and rule which he hath in the children of disobedience in regard whereof he is said to be the god of this world This kingdom he gave to Antichrist by making him the god of this world who by a pretended power gives the kingdomes of this world to whom he will according to that of the Lateran Fathers crying out to Julius II. Thou art all in all and above all to thee is given all power in heaven and in earth According to that of the Poet By oracle of thine own voyce the world thou governest all And worthily a god on earth men thinke and do thee call And great authoritie The which will appeare in ver 5.6.7 And by it we understand who is Antichrists benefactour here then we may see what before was obscurely spoken viz. He ascended out of the sea that is came forth out of the bottomlesse pit of hell unto the height of the Vniversall Chaire is here more clearly expressed in these words 2 Thes 2.9 The Dragon gave him his power and his throne and great authority And most plainly by the Apostle Whose comming is after the working of Satan with all power and signes and lying wonders with all deceiveablenesse of unrighteousnesse c. 3. And I saw one of his heads The Kings edition omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw but the sence and consent of copies requires it It signifies the weakning and restitution of the Beasts power of which some say one thing some another It is a weak fiction of the Glosse displeasing also to Ribera viz. that Antichrist should feine himself to be dead and afterward rise againe in imitation of Christ and by this deceit gaine to himself that admiration here spoken of But John saw not the Beast dead or as it were dead but one of his heads wounded as it were unto death that is so mortally wounded as that he was not farre from being dead But if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine be understood really of the slaughter and death of the head as in Chap. 5.6 the Lamb appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were slaine that is truely slaine and dead yet it no way helps the fiction for howsoever by the killing of one head the Beast indeed was hurt yet not wholly dead But the former sence is hereby confirmed that this stroke is twice called a deadly wound and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wound inflicted by the sword Our Interpreters who understand this Beast of the old Romane Empire do all agree that here is noted some remarkable weakning thereof but others apply it otherwise Some understand the one head of Julius Cesar the first Emperour who being slaine the Empire received a deadly wound but was healed again by Augustus Others referre it to the death of Nero in whom the family of Caesars ceased and then the Empire seemed to be near a dissipation when in a few moneths after were slaine three Emperours viz. Galba Ottho and Vitelius yet this wound was healed by Vespasian whom the Common-wealth of Rome as Aurelius Victor reports being almost spent by the cruelty of tyrants obteined by a providence for their Emperour after LVI yeares that it might not utterly be ruinated But these wounds were before Johns time whereas here he prophesieth of the Beasts wounded afterward Others understand it of the scisme of the Romane Monarchie under Heraclius occasioned by Mahumet in the East and the Pope in the West by which division the Romane Empire was so shaken as it had much adoe to subsist the which wound they conceive was again healed by Charles the great But we have shewed before that the Beast or Antichrist doth not here absolutely denote the Romane Empire Now whatsoever this be we may wel referre it till we come to Ch. 17. v. 11. yet here we must consider what is meant by the Beasts deadly wound and what by the healing thereof Concerning which although our Interpreters who interpret the Beast to be Antichrist doe not precisely agree in every thing yet hence the Papists have no cause to insult For the verity of our tenet viz. that the Pope is Antichrist may firmely stand although it be not so easie to define all the particulars of this mystery for Histories testifie that the Beasts head hath already been diversly wounded or know to what mortall wound of Antichrist the holy Ghost here properly points at Lib 3. de P. R C. 15. In Apocal. 13. Beside the Iesuites are no lesse differently minded about it Bellarmine approves of the fable touching the feined death and resurrection of Antichrist This Ribera refutes and imagineth that not Antichrists head but a head of one of the ten Kings a member and fore-runner of Antichrist was wounded Alcasar rejecting both contendeth that Nero being this Head mortally wounded did live againe in Domitian I forbeare to rehearse more Three of them we see disagree each from other And why may not ours also holding to the main dissent in some thing without a manifest note of errour Brightman a most learned Interpreter is of opinion Ennead 7. l. 7 sub fin that this wound is to be referred to the
sacking of Rome by the Barbarians of which see Sabellicus For who doubts but that the seventh head of the Beast was then wounded unto death when Rome being forsaken of her Emperours who retired to Bizantium in the East or to Ravenna in Italie was overwhelmed under the new government of Popes with that great tempest or irruption of the Gothes Vandals and the Hunni c. By which the whole West was most miserable afflicted and Rome well nie wholly brought to nothing For within the space of XLII yeares it was five times besieged taken and spoiled by the Barbarians insomuch as sometime for fourty dayes there was found in the City neither man nor woman Adolphus King of the Gothes also determined to alter the name thereof and instead of Rome to call it Gothia Who would not have thought that then there had been an end of the Popes seat and kingdom in Italie notwithstanding this wound was healed by little and little first by Iustinian the Emperour who sending Belisarius and afterward Narses with an armie rooted the Gothes out of Italy restored the Pope to his former place and enlarged his dignity and power For when the Constantinopolitane and he of Alexandria affected the Primacie as thinking that Rome was now wholy brought under the Emperour gave forth a new constitution saying We decree and will according to the Decrees of the holy Synods that the most holy Bishop of ancient Rome be the chiefe of all Priesis Afterward Phocas fully healed the wound attributing to Boniface III. not onely to be accounted the chief but Vniversall This interpretation of Brightman I should follow but that he doth two much anticipate the wound and the healing thereof For he makes the Beast to be wounded before he was fully manifested for he was not as yet ascended out of the sea into the Chaire of Vniversall pestilence untill Boniface III. and therefore could not be wounded and healed before his rising Leaving therefore the opinions of others I will here propound two things The Authours opinion of the wound of the Beast First there is in this stroke and healing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed in the womans flight namely how that is first related which hapned after For the Beast was not presenly wounded and healed so soon as he rose or was set on his throne but some while after Neither did the whole earth then begin to admire and worship the Beast upon his wounding and healing and when he blasphemed God and made war with the Saints but immediately or so soone as he received his throne and power from the Dragon which indeed evidently proves the anticipation Secondly seeing it is not expessed by whom the mortall wound was inflicted neither by whom healed we are therefore to conceive that it was inflicted and againe healed either by the Dragon as not being able as it were to indure the pride of the Beast Or else by the Lord provoked to wrath but healed again by the second Beast For the wound of the sword as it is called ver 14. signifies not a wound willingly made but inflicted by some other Now it could not be inflicted on the Beast unlesse either the Dragon did it as being more powerfull then he or the Lord. For touching all others his admirers cry out v. 4. Who is able to fight with the beast If we take it in the former sence I finde not when the head of the beast sitting on his throne The capital scisme of Popes was more grievously wounded then by that deadlie scisme of Popes wherewith the Papacie was afflicted more then fourty yeeres viz. from the yeere 1378. unto the Council of Constance when almost Antichrists kingdom was wholie ruinated by the discords of the Antipopes occasioned by the Dragon For when Clement V. a Gascon removed the Romane court to Avinion in France where it remained Eightie three yeeres Gregorie XI indeed recalled the Papal seat from thence to Rome but beeing dead the Romanes chose Vrbane VI. for their Pope whom the Italians Germanes and English followed and he sate at Rome On the contrary the French and Spaniards created Clement VII for their Antipope and he remained at Avinion who being dead the scisme was continued by new Antipopes viz. Boniface IX and Benedict XIII before called Petrus de Luna The first approved as Pope by the Italians the latter by the French Boniface IX being dead Innocent VII succeeded and after him Gregory XI against whom the said Benedict XIII sate Antipope at Avinion Chro pag. 690. This scisme as Genebrad witnesseth when two and three Popes together strove for the Popedom did mightily afflict the Popish Church for 40 years together◠of which wound also Franciscus Petrarcha Petrach Epist 19. who scarcely notwithstanding had seen the beginnings of the wicked scisme thus writeth Our two Clements saith he have in a few yeares more wasted the Church then seven of your Gregories will be able to repaire in many ages These things considered who will deny but that the Beasts head was then deadly wounded And now who inflicted the same but the Dragon by setting those Antipopes full of Diabolicall pride one against the other to the scorne as it were of the Beast and his throne But thou wilt demand how this wound was healed Divers remedies were indeed sought for by many and sundry plaisters in vaine applyed to the sore Sometimes a reconciliation was laboured after by parties on both sides betwixt Gregory XII and Benedict XIII and so far forth effected that Gregory promised to lay downe his Popedom if his Corrivall would do the like The which the other assented to and an oath passed betwixt them But when they should come to the doing of it their pride hindered the same for soon after both of them repented of their promise Qui vellet Cathedra cedere nullus erat Afterward a Council is gathered at Pise in Hetruria Anno 1410. for to heale this deadly wound but the same availed not But rather it increased the sore for as the foresaid Genebrad reports The scisme was not only not repressed but made greater for the two Antipopes being in vaine deposed a third was chosen viz. Petrus Cretensis a Franciscane named Alexander the fift Thus we see the others refusing to resigne the Council was so far from healing the wound as that on the contrary it made the Papacy before a two headed monster now to be three-headed Alexander the fift that proud hypocrite being taken away in the eight moneth of his Popedom John XXIII was placed in his room by the Italians so the Papacy remained three-headed and the wound made greater and greater At length therefore the Dragon fearing the utter overthrow of the Beast and the rather because the preaching of Iohn Husse in Bohemia now added a deadly symptome unto that old wound prepared a medicine by the Council of Constance Anno 1414. for in the third yeare it was celebrated it wickedly condemned
that of the Apostle In all these things we are more then conquerours through him who loved us This victory in overcomming the world and the Beast is the faith of the Saints against which the Beast shall never prevaile The same thing speaks Daniel touching the little horne and the issue of the war made with the Saints He prevailed against them saith he untill the Ancient of daies came and judgement was given to the Saints of the most high And therefore the Beast shall not alwaies prevaile against the Saints but at length they shall judge the Beast for his power shall endure no longer then XLII moneths which serves for the comfort of the godly lest fainting under their long-during calamities they should cast away their hope of victory If thou enquire after the time of the warre When the war began it began to be made of old when the Beast first trod down the holy city and tyrannically persecuted al opposers by fire and sword In speciall the warre was at the height after the measuring of the temple which through the great mercy of God was effected in these last times By this warre the Councill of Constance tooke away the two witnesses Iohn Husse and Jerome of Prague and was afterward strongly prosecuted against the Saints by the Councill of Trent and yet is to this day And power was given him over all kindreds and tongues We have heard the declaration and usurpation of the power The universal power of the Beast Now he addes the largenesse and greatnesse thereof for that which in vers 3. was generally spoken The whole earth wondred after the Beast is now distributively spoken Power is given him over every tribe and tongue and nation It is therefore an amplification of his power from the largenesse of the territories in subjection to the Beast His power is universall so as none whither high or low in the Christian world but do either desire or are forced to submit to the Romish yoke Behold here again whither the spirit of God doth not point at the Catholike state of Rome that so Antichrist Christs adversary might be known even by the largenesse of his kingdom Psal 2.6 Psal 72.8 Hebr. 1.2 Rev. 5.9 For as CHRIST is appointed by the Father to be heire of all things from sea to sea He it is that hath redeemed us to God by his blood out of every tribe and tongue and people and nation so on the contrary the DRAGON hath given power to the Beast over every tongue and kinred and nation c. Yet lest we should think that Christ was wholly thrust out of his possession by Antichrist a limitation is annexed 8. And all that dwell upon the earth shall worship him He much amplifies the dignity and worship of the Beast but withall limits the same He shall be worshipped as God in vers 4. it is said in preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have worshipped Here in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall worship So that the Beasts maiestie shall not be for a short time but shall long endure untill it be fully manifested Notwithstanding the holy Ghost comforts the godly by a twofold restriction first in that he calleth the worshippers of the Beast inhabitants of the earth And therefore none but earthly men shall worship him for the Elect are not the inhabitants of the earth Phil. 3.20 but Citizens of Heaven in regard that their conversation is there So that Gods chosen shall not adore the Beast neither shall their salvation or Christs Kingdom be in jeoperdie but theirs onely who follow the Beast for they shall all of them be cast with him into the lake Chap. 19.20 The other restriction is more expressely set downe viz. that they onely shall worship the Beast Whose names are not written in the Book of life c. that is who were not elected in Christ unto salvation but reprobated unto death before the foundations of the world THEREFORE NO MAN CAN BE SAVED IN THE ANTICHRISTIAN CHURCH because all who are not written in the Book of life shall be cast into the lake of fire and brimstone Chap. 20.15 Let all therefore who love their salvation forsake the Popish Church The names of the Elect are said to be written in the Book of life The Booke of life by an usuall metaphor for we commonly write down the names of such who are deare unto us that we may continually remember them so God having in his eternall counsell elected some to salvation hath written their names in the Book of life so saith Christ Rejoyce because your names are written in Heaven The metaphor also may be understood of the Sonship of the Elect so that to be written in the Book of life shews that they are heires of glory for we know that such are to inherit whose names are written in the last will or testament of men The Booke of life is Christ for in him God hath elected us Therefore it is called the Booke of life of the Lamb that is of Christ because election is made in Christ hence none shall obteine eternall salvation but such who are ingrafted in him through faith the Lamb also is said to be slaine because election includes the blood and death of Christ for the sins of all true beleevers for God hath so decreed to save the Elect as that Christs satisfaction comming in as a ransome for their sinnes his justice might stand with his mercy From the foundation of the world This may be referred either to the next foregoing word slaine or else to the words before who are not written And so Aretas How the Lamb is slaine from the beginning of the world Ephes 1.3 Rupertus and some others take it because of another place not unlike to this Cha. 17.8 They that dwell on the earth shall wonder at the Beast whose names are not written in the Booke of life from the foundation of the world And Paul saith that we were chosen in Christ before the foundation of the World Notwitstanding the spirit doth not without cause immediately joyne the words from the foundation of the world with the Lamb slaine For he would commend unto us the sufficiencie and largenesse of Christs sacrifice in as much as the efficacie of his death and passion is extended to the very first beginning of the world and so unto all the faithfull from Adam untill the end thereof to shew that no man living shall obtaine eternall life except he be redeemed by the blood of the Lamb. But how could the Lamb be slaine before he was I answer 1. Pet. 1.19.20 Gen. 3.15 Heb. 11.1 Act. 9.4 It is true he was onely slaine once on the Crosse some sixteen hundred yeares ago by a reall suffering yet he is in divers respects said to be slaine before 1. in Gods eternall preordination viz. that he should be slaine in the appointed time 2. by promise that the seed of the woman should
Priests Yea Clemanges affirmeth that of old time it was their proper charge to carry the dead and to serve about buriall affaires Thus of carriers of the dead they are become the Lords of the Church The sects of Canons and Monkes arose one after the other out of the earth neither is their originall very ancient as we may see in the History of Hospinian touching the originall of Monkes As for the Jesuites it is certaine they sprung up even in the memory of our fathers Anno 1540. out of the dunghill of the Spanish Souldier As therefore the former Beast did not rise at one instant out of the Sea but by degrees so this riseth out of the earth not all at one time but leisurely and as it best stood with Antichrists necessity and profit and established his kingdom from time to time by sundry instruments Having two hornes like the Lamb This Beast in his hornes is likened to the Lamb or Christ in his speech to the Dragon or the Devill in his power to the former Beast or Antichrist Now what is all this but to teach us that Antichrist should seine himself to be Christ or Christs Vicar which title Gregory VII that most wicked Sorcerer did first assume unto himselfe and by his diabolicall doctrine seduce the world Hornes signifie power The Lamb hath seven hornes Chap. 5.6 signifying his absolute and perfect power The Beast hath two like unto these In the similitude I observe his hypocrisie in that he hath but two his defect of power he arrogates indeed all the power of the Lamb unto himself But he comes farre short of it for Christ remaines infinitely more powerfull then he The which makes much for the consolation of the godly Some understand the two hornes of the Popes double sword which is not amisse For howsoever the Lamb never exercised any secular power but alwaies put it off from him Extra de major o … d. C. unam sanctam yet Antichrist in pretence of the Lamb hath violently taken it unto himself because the Lamb said Behold here are two swords it is enough Like a Lamb In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Lamb. Hence some doe thinke that these hornes are not likened to the hornes of the Lamb Christ but indifinitely to the hornes of a common Lamb or Sheep But it hath been shewed before that Christ is called a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well without as with an article and more examples hereafter follow Let the antithesis here suffice And he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Dragon where the words of the Beast are not likened to a Dragons speech indefinitely as Ribera feineth for Dragons indefinitely taken do not speak but to the speech of that Dragon viz. the Devill which in v. 2. Gave his seat to the Sea-beast And yet it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Dragon without an article The likenesse therefore of his hornes to the Lambs signifies not in generall a lam-like hypocrisie that being a goat he should feine himself a sheep But in particular his Christian hypocrisie who being indeed the Antichrist should yet falsly boast himself to be Christ or Christs Vicar To this also we may referre the hypocrisie and fraud of his whole ecclesiasticall fraternity Franciscus they say that Angelicall Monke bore in his body the wounds and marks of Christ Thus also the hypocriticall Jesuites falsly assuming the Lambs name speciously deceive the world c. But let us hear his speech And he spake as the Dragon And for But. In his hornes there is a feined simplicity of the Lamb But his speech bewrayes his guile like the asse by braying was discovered though in the Lyons skin so this Beast had not the voyce of a Lamb but of a Dragon Hitherto we read not that the Dragon spake but gave his throne to the former beast as also his mouth by which the same is governed vers 5. the which the Beast opening spake great things and blaspemies vers 6. The Beast therefore speaking like the Dragon uttereth likewise great things and blasphemies by the instinct of the Dragon that is the Devill for the Dragon is the Devill Chap. 12.9 This is the letter Now the speech of the Beast is nothing else but the doctrine he preacheth as if it were the Lambs but in truth it is the Dragons The Apostle calls it a lye because the Dragon is a lyer and the father of lies his comming is after the effectuall working of Satan with all power and signes and lying wonders that they might beleeve a LYE because they received not the love of the truth that they might be saved Antichrists doctrine therefore is false and blasphemous touching the Scriptures justification of sinners of merits and humane satisfactions of the sacraments indulgences jubilees fasts forbidding of meats and marriage to Priests 1 Tim. 4.3 the which the Apostle expresly termes the doctrine of Devils and for this diabolicall language the Beast here is generally afterward called the false prophet as Chap. 16.13 and Chap. 19.20 and Chap. 20.10 12. And he exerciseth all the power of the first Beast before him Thus much of his hornes and speech his power followeth and it is the same with the former Beast Because howsoever this Beast differs in rising and type yet really and in power he is the same Antichrist all whose power no man but himself shall ever exercise Now this power was both to speake great things and blasphemies as also to make war with the Saints and lastly to command every kinred and tongue and nation all which this Beast also exerciseth In that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him or in his sight it imports the manner how he exerciseth the same power because he not onely blasphemeth makes war and seduceth immediately by himself but also by the help of his Legates a latere who do all things in his sight that is according to the appointment beck and pleasure of the Beast whatsoever things these do the Beast is said to do Now what is this but that for these five hundred yeares and more as Histories testifie the Legates a latere or Cardinals do all things in Emperours Courts by the authority of the Pope their master determine Councils direct the decrees thereof at his beck and for the establishing of his power Thus also his Inquisitours and chiefe Apostolicall Notaries such like agents execute al wicked acts against the Saints according to the wil of the Pope see Sextus Decret l. 5. tit 2. de Hereticis per totum And causeth or maketh the earth and them that dwell therein Here follow divers effects of his power Six effects of the beasts power which he executeth partly by himself and partly by his vassals He maketh This respects his doctrine that is he preacheth commandeth and forceth viz. by his Emissaries and
ο σ  30. 1. 300. 5. 10. 50. 70. 200. 666. This numerall name of the Beast is not of my invention neither was it of late thought upon by our Interpreters But Irenaeus a most ancient writer 1400. yeeres ago by a divine insight found out and discovered the same unto us as being very agreeable unto this mystery his words are these The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos containes the number six hundred sixty six and it is very likely because the truest kingdom hath this name For they are Latines that now reigne but in this we will not glory Now who possibly can be marked out unto us by this name except the Latine or Romane high Priest for he long ago hath possessed the kingdome of the Latines and Rome the seat of the Latine kingdome The Popes Latine Church His Church the Graecians call the Latine Church and indeed it is altogether Latine for their Letanies Masses Prayers Exorcismes Indulgences to be short their whole service is in Latine insomuch as with them it is unlawfull to performe the same in any other language but the Latine Wherefore undoubtedly this is that numerall name of the Beast which here the holy Ghost bids us number after the computation of the Greekes But if the Spirit would have us to count the same not in Greeke but rather in Hebrew Characters we are again by the like name led as by the hand unto the Pope of Rome for as John Fox a most diligent searcher into this mysterie hath found out the Latine name Romanus expressed in the Hebrew letters ×©×•× ×¢×ž×¨ doth represent the number of the Beast 666. after this manner ש ו × ×¢ מ ר 300. 6. 50. 70. 40. 200. In this nothing is forced or obscure for who these many ages hath been this Romanus that is Lord and head of Rome but the LATINE MONARCH possessing the kingdom and the royall Metropolis of the LATINES viz. the Pope of Rome of which thing if any be ignorant or doubt let them read the history of Carolus Sigonius who either by entreaty or for lucre sake was hired to set forth the affaires of the Romish Popes touching the kingdome of Italy Carol. Sigo de regno Ital. after the Lumbards and Graecians were expelled out of Italy in his third and fourth booke unto the end Certainly it is not without the singular counsell of God and intention of the spirit that both the Hebrew and Greek reckoning should aime at one and the same thing and point out by the finger as it were him onely who is LATINUS and ROMANUS the Latine and Romane Monarch Him therefore we cannot but confidently judge to be the Antichrist for as much as in him all the markes of Antichrist do evidently concurre and agree together Neither are we the first who have held this opinion but many in the ages before us and indeed in the midst of grosse darknesse have observed and constantly affirmed the Papacy to be Antichrists kingdom and the Pope Antichrist Gregory surnamed the Great The Pope long agoe called Antichrist Lib. Regist Epist 8. Lib. 6. Epist 30. perceiving that Antichrist was at hand brake forth into these words a thousand yeeres agoe The king of pride is neare and that which is not lawfull to be uttered an army of PRIESTS is prepared for him because the CLERGIE who should goe before others in humility fight or strive for mastery Gregory therefore foresaw that Antichrist should be a King of Priests that is some Bishop or Pope who should call himself or desire to be called UNIVERSALL prophetically as it were pointing at Boniface the third Successor of Sabianus who manifested himself to be the Antichrist by arrogating the wicked foolish idle perverse proud vaine-glorious for by these Epithites it is there set forth title of Vniversall Bishop Arnulphus Bishop of Orleans spake these words 600. yeeres agoe in the Rhemish Council What thinke ye him to be who sits in his lofty throne glittering in purple and embroydered garments Verily if he be destitute of Charity and onely puffed and lifted up by knowledge he is the ANTICHRIST Bernardus Clarevallensis an Abbot above 464. yeers agoe wrote such invectives against the luxuriousnesse of the Pope Bishops and Clergie of his time that if any man now did the like he should be accounted as an Arch-heretick Anno 1240. a Councill of the Princes and Bishops of Germany was held at Ratisbon where Eberhardus Archbishop of Salisburg spake these words We feele saith he except we be blinde under the title of the highest Priest a most cruell wolf cleathed in the skin of a Pastor The Romane Popes warre against all Christians and being become great by their bold attempts deceits and sowing wars they kill the sheep c. HILDEBRAND 170. yeeres agoe and more first laid the foundation of ANTICHRISTS Empire he first began this wicked warre which is continued to this day by his Successours And a little after Babylons highest Priests desire to reigne alone cannot endure to have an equall beleeve me who am taught by experience they will not cease untill having brought under the Emperour and loosed the honour of the Romane Empire oppressed true Pastours they by this way extinguish all things tread all things under their feet and sit in the temple of God and are lift up above all that is worshipped He that is servant of servants desires as if he were God to be Lord of Lords This wretched man daily meditates how to set up an Empire proper to himselfe he alters the lawes establisheth his owne sinfull devices robs spoiles and defraudeth every one him they usually call the ANTICHRIST in whose forehead is written I am god I cannot erre he I say sits in the temple of God ruling far and near c. These things he See Aventinus lib. 7. annal fol. 685. About those times lived the Abbat Joachin Calaber who affirmed that the Pope was Antichrist and illustrates the Revelation with propheticall pictures and short expositions in the Italian tongue My Anonymus in his Booke written 260 yeers agoe doth many times in expresse words call the Pope of Rome Antichrist Page 78. The first Angel saith he whosoever he were did first of all declare the Pope of Rome to be Antichrist And a little after It came to passe by great boldnesse that euery one durst declare the Pope who is called Apostolicall to be apostaticall and Antichrist Page 108. No man except he become a spirituall temple of the holy Ghost in evangelicall conversation and doctrine hath received grace to interpret the mysteries of Christ and Antichrist his adversary or to understand that that great Praelate the Pope of Rome should be the great Antichrist And page 115. In Pope Vrban VI. all the mysteries of Antichrist are fulfilled And page 117. Antichrist is a Libard spotted with divers heresies also because he saith he is Christs Vicar on earth although he oppose Christs Law more then any and so is an adulterate
And to what times this prophesie belongs and who these sealed are Touching the scope I finde interpreters to agree viz. that the Lamb is opposed to the Beast Christ the preserver to Antichrist the destroyer And now Ribera acknowledgeth that this serves for the comfort of the righteous The scope of the Lambs appearing on the mount to cause us assuredly to beleeve that during the rage of the Divell and Antichrist against the Saints before spoken of in Chapter 13. Christ is not asleep nor neglects his Church but stands on the watch for her safety lest the wheat should be corrupted although indeed the chasse or wicked by Gods permission follow and adore the Beast and run into destruction But when and how this should be seemes unto him most difficult to be expounded neither hath he any thing to say but according to the vulgar errour he refers the following things unto the foure yeeres reigne of his Antichrist Our interpreters also still keepe to the position that howsoever Antichrist shal sway farre and neare yet Christ alwaies will have his elect and sealed which shall stand with him on the Mount where their salvation shall remaine safe and unmoved which indeed is most truely spoken but this thing is generally treated of through the whole Revelation And the question still remaineth touching the order of the vision and the time when Christ chiefly stood with his sealed Ones I say therefore When the Lamb stood with his sealed ones when the Beast ascended out of the Sea out of the earth then also the Lamb appeared on the mount with them that were sealed When Antichrist I say had invaded the Church brought the same under him and seduced the world Then the Lamb in appearance had lost his possession Then the woman flying into the wildernesse vanished out of the sight of men so as she appeared no where as if there had been none This hapned when a little after Gregory the Romane Pope sate on the Chaire of Vniversall pestilence as before we have shewed Then the Church fled into the wildernesse not by change of place for it remained in the Romane Empire but by losse of her ornaments and change of shape Because even from that time it reteined indeed the name of the Church for Antichrist was to sit in the temple of God but in very deed it began to be changed in to a worldly kingdome of Antichrist And that gashly forme of the Church remained in the West which we now see but the Church gathered by the Apostles being thrust into the wildernesse did no where appeare all publick congregations either at Rome or other places being polluted with idolatry untill God taking compassion on the seed of the woman in the wildernesse vouchsafed againe to measure the temple and purge the Church in the age of our forefathers Now the godly may thinke and so much indeed the Sophisters doe object Whether there were no Church under Antichrist did the Church therefore then utterly cease to be Was there no Church before Husse or Luther Was Christ either negligent or unable to defend his spouse Is it not written The gates of hell shall not prevaile against her But behold the Lambe standing here on mount Sion with the Elect and sealed so that Christ was no way wanting to his Church he suffered indeed by a secret and just judgement that Antichrist should take in his possession and to the outward view make spoile as it were of all things notwithstanding in the midst of Antichristian corruption he alwaies stood as a carefull watchman preserving to himselfe 144000. that were sealed who worshipped not the Beast nor his Image and these were his Church and Spouse like as in the corruptest time of Israel when no true worshippers save onely Elias seemed to remaine God reserved to himselfe 7000. who had not bowed the knee to Baal But thou wilt say wherefore did he permit Antichrist thus to invade the Church I answer she justly deserved such a triall chastisement and dissolution See Cyprian de lapsis This standing of the Lan be therefore belongs to all the time even a thousand yeares and more which hath been since Antichrists rising untill the reformation of the Church begun by Wickleffe in England John Husse in Bohemia and in the ages after them by Luther Zwinglius Melanchion and their fellow brethren in Germany being all great opposers of Popery But these sealed did then no where appeare they had no publick meetings for al Churches together worshipped the Beast What then because they appeared not to man were they therefore hidden to God The 7000. in Israel had no uncorrupted congregation but were mingled in outward appearance with the idolatrous Balaamites The same thing is to be thought of these here sometimes they lay hid in the Popish Church and sometimes openly made warre with the Beast by the sword of the Spirit For those Saints against whom the Beast made warre and overcame Chap. 13.7 who were they not whole Churches for such were all subject to the Beast but such teachers confessours and martyrs as opposed the idolatry of the Papists of whom the histories of their time make mention Thus it appeareth to what times this prophesie appertaineth Now it remaines to speake of the sealed who they were Who these sealed are The Papists doe much weary themselves about it Lyras fancy I passe by who tells us of 144000. Monkes professing virginity Lyras opinion and slaine by the Agarens in the caves and dens of Syria and Antiochia towards the end of the Empire of Heraclius But this fiction is absurd to the Papists themselves Ribera alleadgeth Hieroms opnion that they were the 144000. Riberas dispute about the 144000 sealed out of the twelve tribes of Israel which should be converted unto Christ in the last foure years reigne of Antichrist Of which Chap. 7. But he proves nothing For first it is not likely that the Iewes then to be converted should all be Virgines seeing the Hebrews did never highly prize such a state of life II. Hence it would follow that no married person should be converted III. The Virgines of the Gentiles should be excluded But as the opinion touching the Iewes to be converted is fals◠as Chap. 7. we have shewed so his reasons are frivolous grounded on a false supposition of virgines of which more by and by He therefore alledgeth the opinion of Arethas as more probable that the 144000. sealed spoken of in ch 7. are not here to be understood and that because the article is omitted for here it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that these were others namely such of the Gentiles as should be converted But neither doth this please him because it is not likely that there should so few thousands be converted out of so many nations and in so many ages And indeed he justly rejects it For the reason taken from the
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
will recall a man from his carnall security to the feare of God and working of righteousnesse except he have a heart of steele for as much as in the day of Gods judgement a most exact account of what hath been done in the flesh must be given by all the greatest Kings and Potentates not excepted When without any respect of persons they that have done well shall possesse life eternall They that have done ill shall be cast into everlasting fire The Angell therefore could not use a more forcible reason to deterre men from the contempt of God and his word To this purpose is that in Sirach Chap. 7.40 In all things that thou sayest or doest remember thy end and thou shalt not sin Now if any aske how this prophesie is true and accomplished seeing it is so long since John said 2 Pet. 3.9 Gods judgement was at hand Let him heare Peter answering the mockers of his time The Lord is not slacke concerning his promise as some count slacknesse but is long suffering towards us not willing that any should perish but that all should come unto repentance The Angell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come for shall certainly come by an usuall Enallage of the preterperfect tense instead of the future so a little after is fallen for shall certainely fal noting the immutability of the events decreed by God so formerly he often said he will come shortly that is sooner then we are aware of that the deepe fleepe of security might be driven out of us and lest with the wicked servant we should say Luke 12.45 My Lord deferreth his comming But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand how much nearer is it now unto us after so many ages And worship him that made In the third member he recalls the world from popish idolatry unto the service of the true God alone whom he notes by a periphrasis from the worke of the creation of heaven and earth the sea and fountaines of waters The Old version ads and of all things that are in them which words are not in the Greeke but seem to be taken out of Psa 146.9 unto which place the spirit here alludeth The fountaines of waters are reckoned up among the chiefe works of God because the continuance of the fountaines is indeed a very wonderfull worke of the Lord concerning which Phylosophers have much disputed with great admiration Psal 104.10 114 8. And it is also celebrated in the Psalmes He sendeth the springs into the valleyes which run among the hills Which turneth the rock into a standing water the flint into a fountaine of waters Furthermore that religious worship is onely due to God both the Scripture and nature it selfe teacheth For God alone is omnipotent knowes all things and is present in all places He is able to heare and helpe all that call upon him wheresoever they be He alone is the Author of nature governour and Lord of the world wherefore all ought to depend upon him onely in him alone we must beleeve and put our considence Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme Hence faith and prayer are in Scripture coupled by an individuall tye as the cause and effect Rom. 10.14 Mat. 4.10 How shall they call on him in whom they have not beleeved Therefore it is an expresse commandement Thou shalt worship the Lord thy God and him onely shalt thou serve Now howsoever this be an undeniable and manifest truth yet the world forsaking the Lord followed and wondred after the Beast all I say both great and small bond and free worshipped the Beasts image kissed his feet and attributed divine honour unto him as though he were God on earth And this the worshippers of the Pope doe not denie according to that of the Poet before mentioned Ense potens gemino cujus vestigia adorant Caesar aurato vestiti murice Reges Nay all have not the priviledge to worship before the Beast and kisse his feet this onely is permitted to Kings and Emperours Others must be content devoutly to worship his image and call upon the Saints that are canonized by the Beast and adore his Crosses Crucifixes Altars set up by him in temples groves and highwaies c. From this beastly worship of idols the Angel here dehorteth the world as calling them to the worship of the true God Neither will he any whit esteeme their vaine pretenses That the Pope is not worshipped as God but as Gods and Christs Vicar for they falsely affirme him to be that which he is not That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction the religious worship both of Latreia and Douleia being in Scripture onely attributed to God and signifie both one thing That they worship not graven images but God in them this also is false for Images are no gods neither will God be worshipped in or by them Thou shalt not doe so unto the Lord thy God Deut. 12.31 Thus far of the everlasting Gospel published by the first Angel or reformer of Popery The summe of which is in these three things I. That God is to be feared and Antichristianisme to be repented of II. That glory is to be ascribed to God by beleeving in his sonne III. That God is to be worshipped by fleeing the Image of the Beast and performing obedience to God 8 And another Angel followed because the former Angell although he cryed with a great voice did little profit unto the inhabitants of the earth who were drowned with the wine of Babylonish whoredome for after Wickleffe Husse and Jerome of Prague were burnt the Papacy remained stil in its vigour furie Therefore another Angell followed who more forcibly assailing Antichrist weakened his kingdome in many Provinces And here againe by an Enallage One Angell is put for Angels for there shall be divers succeeding each other in divers places But One shall excell and continue the ministery of the former Angell who was a while interrupted Now this Angel if we looke into histories who can he be save Luther This second Angell is Luther who followed 130. yeeres after Wickleffe and 100. after Husse and Jerome he first began in Saxony by word and writing to thunder against the Popes Pardons publikely put to sale soon after against the whole Papacy anno 1517. To him was joyned Philip Melanchton as a most faithfull assistant and soone after many other excellent men who by little and little restored the everlasting Gospell in divers parts of Germany and expelled Popery About the same time Zwinglius and Oecolampadius began together to oppose Popery and 〈…〉 Gospell in Helvetia But let us heare what this Angell publisheth Babylon is fallen is fallen He threatens ruine to Babylon for her wicked fornication by which
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
plagues to goe out of her The ungodly worshippers of Babylon and the Beast he terrifies by threatning of punishment the which the Angell following will denounce more plainely that if they goe on delighting themselves with the wine of fornication and to worship the Beast they shall eternally be tormented with babylon and the Beast 9. And the third Angell followed them The former Angel denounced Woe to Babylon This terrifies Babylons inhabiters to the end they might not thinke to be scot-free while Babylon was destroyed but understand that except they left off their fornication they should be thrust into eternall destruction with her The Thesis or position therefore of this Sermon is very horrible viz. That none of the worshippers of the Beast Pow. lib. 2. de Antich cap. 36. if they die in that estate can be saved but all of them must necessarily perish for ever The Beast is the Romane Antichrist with his Monarchical kingdome as we heard Chap. 13. The worshippers of the Beast are the idolatrous Papists zealous observers of the Popes injunctions Now what their end shall be is here declared unto us by the Angell Who this Angell should be the Popish Writers mention not except Lyra who feineth him to be Pope Gregory Who is the third Angell But this Angell was to be after Antichrists rising for he preacheth against him Now Gregory was Antichrists fore-runner viz. of Boniface III. who first built Babylon by claiming the title of universality This Angell is said to follow the two former who denoted all the preachers of the Gospell and opposers of Popery from Wickleffe unto Luther and his fellow labourers so that their ministery dured for the space of 175. yeeres or thereabout viz. from Anno 1371. when Wickleffe began to publish the everlasting Gospell untill the yeere 1546. at what time Luther ended his ministery leaving behinde him this propheticall verse Pestis eram vivus moriens ero mors tua Papa I living was a plague O Pope to thee And dying now thy death I le surely be This third Angell therefore is a figure of all such evangelicall Teachers who since the ministery of Luther have preached against Babylon and they are to continue unto the end of world For there followes no fourth preaching Angell after the third but Christ sitting on the white cloud comes forth to judgement vers 14. And therefore the ministery of the third Angell is to remaine unto the end Now among the number of excellent Teachers who by word and writing since that time have laboured to bring men from popish idolatry unto the faith of Christ Of the Germanes are Bucer Capito Hedio Brentius Hyperius Alesius Snepfius c. In Helvetia Bullinger Simlerus Myconius Pellicanus Gualterus Aretius Stuckius c. In France Farell Viret Calvin Marlorate Beza In England Cranmer Hooper Latimer Whitaker Reynolds In Denmarke Palladius Hemmingus c. Out of Italy Peter Martyr Zanchius Tremellius c. In Poland Johannes a Lasco c. In Hungary Michael Statinus Stephanus Szegedinus Petrus Melius Paulus Thurius with innumerable others who now rest in the Lord or yet fight or hereafter shall fight for the faith of Christ against the Beast With a great voice like the second Angell that is with great zeale and labour because these Teachers as the former shall not be wanting but use all diligence to bring men to Christ and recall them from worshipping the Beast And indeed it is needfull they should cry with a great voice for the greater part of men shall stop their eares at their preaching If any man worship This hypothetical commination If any man worship the Beast the same shall drinke c. is universall as if he had said Whosoever he be that worshippeth the Beast shall drinke c. He speaketh hypothetically to teach us that the punishment may be avoyded so that the condition be observed that is if a man leave off to worship the Beast Whence it appeareth that not all the worshippers of the Beast shall be tormented with these plagues but such onely as alwaies persevere therein and repent not being admonished Now it seemes that this Hypotheticall threatning closely is opposed to the wicked anathematismes of the Beast which also are hypothetically propounded For example If any one worship not venerable images let him be accursed If any man teach not from the heart to the Christian people the worship of Saints Anathemaes of the 11. Nicene Councill Act 1. and of the honourable images of all the Saints Let him be accursed If any man salute not images in the name of the Lord and of his Saints Let him be accursed And in the Councill of Trent If any man say that the wicked is justified by faith alone Let him be accursed If any man say that justifying faith is nothing else but a confidence in the mercy of God forgiving sinnes for the sake of Christ and that we are justified by this confidence alone Let him be accursed If any man say that by Gods commandement all Christs faithfull ones ought to receive the Eucharist in both kindes Let him be accursed c. Now on the contrary let the worshippers of the Beast and his image heare the anathema or curse of the Angell If any man worship the Beast c. Let him be accursed Furthermore who these worshippers of the Beast and his image are who I say are marked with the Beasts Character I have before shewed Now let us consider the curse 10. The same also shall drinke of the wine of the wrath of God The curse of the wicked is typed out by a propheticall phrase including the sinne for which Babylon was threatned by the former Angell Babylon gave her worshippers to drinke of the sweet and voluptuous wine of her fornication But God will give them to drinke of the deadly wine of his wrath as if he should say they have drunk the former wine so they shall drinke the other likewise the meaning is They have committed fornication therefore they shall be punished The punishment of the wicked by a propheticall phrase is compared to Wine a Chalice and Cup alluding to the excesse of the wicked who swallow down full cups of wine Which is powred without mixture into the cup But in the Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with unmixt mixt wine which words seem to be cōtradictory to themselves because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latine Merum is not wine mixt or alaied wine but such as is without mixture Yet there is no contradiction in it for with the Greeke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt signifies not wine allaied with water but such as is powred forth for to be drunke although it be without any mixture And hence the Latines sometimes use the word MISCERE to mingle simply for to powre out drinke Iuvenal Satyr 5. Nescit tot millibus Emptus Pauperibus miscere puer Here the words miscere pauperibus signifie
that is of all the wicked from the beginning of the world to the end thereof who being together cast and miserably crushed in the Wine-presse there shall on all sides flow forth so much blood as it shall encrease to such a wide and deep Lake or Sea A Furlong containes an Hundred twenty and five Paces Eight Furlongs make an Italian or English mile Thirty two a Germane so then a Thousand six hundred Furlongs make fifty Germane miles Why the holy Ghost doth assigne precisely this number to the lake needs not to be known by us Andreas thinkes it is to signifie the consummated iniquity of those men and the greatnesse of their punishment seeing a millinary number is most perfect and most consummate And in the sixe hundred yeer of Noah we read that sin was overwhelmed by water But it is more safe to say that a great definite number put for an indefinite But what is meant by the Horse bridles I thinke it serves to upbraide the adversaries who being mounted on stately horses were wont to behold the Martyrs in their sufferings and proudly to trample their blood under their horses feet But then those proud horses shall swim in blood not of the Martyrs but of their owne Lords and Riders Also I do not disaprove that some suppose it to be an Allusion unto Conquerours who after the fight and great slaughter of their adversaries usually go forth to behold the carcasses of the slain and because the fields do flow with blood they go not a foot but ride on horses Now if the blood shall ascend even to the bridles of the horses certainly hereby is signified the slaughter of infinite adversaries Isâ— 66.24 and a most horrible effusion of blood by a like figurative Speech Isaiah describeth the destruction of the wicked and the victory of the Saints They shall go forth and looke upon the Carcasses of men that have transgressed against me for their worme shall not die neither shall their fire bee quenched and they shall be an horror to all flesh The PREFACE of the Fift VISION Touching the seven Vialls contained in Chap. XV. XVI IOhn points at a new Vision in saying And I saw another great signe for so he began the fourth Vision Chap. 12. This Vision therefore is the Fift more short indeed for it is comperhended ended in Chapters 15 16. But not much plainer then the former therefore it is called a Marveilous Signe He saw seven Angells going forth out of the heavenly Temple with seven Vialls full of Gods wrath pouring out the seven last plagues upon the worshippers throne of the beast on divers elements whence there follow dreadfull events Now it manifestly appeareth that grievous punishments are hereby denounced to the Kingdome and followers of Antichrist But it is very obscure to define what manner of plagues and what the effects are whether they are properly or tropically to be understood and to what times they belong Lyra applyes all these things Metaphorically unto the Acts of the Romane Popes Hadrian Leo Hildebrand c. against the Emperours Constantine the Image Breaker and Henry IV. and others untill the Holy Warre raised by Peter the Hermite that is from the yeere 742. untill the yeer 1094 But his grounds are insufficient for if so then these plagues should have been ended long agoe whereas they are called the last filling up the wrath of God Ribera applying it litterally to the foure yeers of Antichrist supposeth that there shall be reall plagues like the Egyptian unto which there is here a plain allusion But it will manifestly appeare in its place that the litterall sense cannot generally stand Yea even hence it appeares that the Kingdome of Antichrist is absurdly straitned to the time of foure yeers because the History of the seven plagues requires a far greater time We will collect from such things as are plaine the darke and obscurer matters Two things seem to be cleer First that the beginning of these plagues belong to the time when the beast was allready ascended out of the sea and earth and when the whole world worshipped his image Yea when the beast began to be overcome by some that is after Popery had stood a long while in its flourishing estate and began now again somewhat to decline This appears by the first and fift Viall poured out upon the worshippers throne of the beast Chap. 16. ver 2.10 as also by the song for the victory over the beast Chap. 16.2 The Second is that the plagues shall end in the fall of Babylon when the Islands shall flee away and the mountaines shall not be found that is in the end of the world which appears by the seventh Vial see also Chap. 20.11 The fift vision is not universall By which first it is manifest that this Vision is not universall neither doth it contain the whole History of the Church as did the three foregoing but is particular and restrained to Antichrists Kingdom Therefore it doth not consist of the four Acts which we shewed were in the former but onely of the two latter so that the seven Vials answer not to the seven Seales and Trumpets as some have thought because of their likenesse in some effects for the beginning of the Seales and Trumpets extended it selfe even to the times of the Apostles and first birth so to say of the Christian Church as before appeared whereas the pouring out of the Vials only shadowes out the last plagues of the Kingdom of the beast Secondly It belongs to the last times It is manifest that this Vision belongs to the last times and shall be finished indeed at the end of the world but takes its beginning about the time that the measuring of the Temple treated of in Chap. 11. was already begun that is about the time of the Churches Reformation in Doctrine and maners whereby the throne of the beast was grievously shaken and the Popes Kingdom much weakned by Luther and other evangellicall Preachers Thirdly It plainly appears that the seven Vials of these angels answer to what was published by the three or more clearly by the two latter Angels for the preaching of the first took no great effect of which before in Chap. 14. verse 8 9 10 11. Teaching us that the thundrings of those crying Heraulds Babylon is fallen is fallen And If any one worship the beast he shull drinke of the wine of the fury of Gods Wrath c. shall not passe away without effect but be very terrible and mortall to Antichristians what ever they attempt to the contrary by fire and sword because from that time forward they shall receive one plague upon another untill they be utterly destroyed For as the Gospell is the savour of life unto life 2. Cor. 2.16 to them that are saved so a savour of death unto death to them that perish The scope therfore and use of this Prophesie is Doctrinall and Consolatory
except thou affirme them to be changed into the things they represent or really to containe them presently they are reputed as vaine and empty things But it s enough for the Sacramentall use of signes if they make spirituall things to come into our minde and beleefe But this by the way In Heaven That is as most interpret it in the Church But there is no need of an Allegory for these are heaveny Visions And Iohn saw these sights acted on the heavenly Theatre Great A great signe as Chap. 12.1 shadowing out great things It requires attention as also the following Epithite Admirable representing things worthy of admiration to wit the great wonderfull judgements of God in delivering his Church and casting down Antichrist for it is a thing indeed to be wondred at that the powerfull Kingdom of the Romane Antichrist should be only weakned by such a contemptible and weak meanes as the preaching of the Gospell It is also admirable that the faithfull men despised should fight against and overcome the Beast Thus these Epithites serve to comfort us knowing that the Church shall certainly overcome Antichrist Seven Angells He summarily propounds the whole Vision which he expoundeth afterward Therefore we will not stay long upon it Of seven Angells mention is made in Chap. 1. ver 4. and Chap. 8. verse 2. 16. 1. 17.1 21.9 In all which places they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excepting in this place whence it might be questioned whether these seven be the same with the former that sounded the Trumpets Brightman thinkes they are not the same neither do I dislike his opinion if we take the Angells for the Ministers of the Gospell because the time of the six former Trumpets and these Vialls is different Yet we may rightly understand they are the same because the said seven Angells that is many for a septenary number doth indefinitely signifie perfection doe type out divers persons in sundry Visions The last plagues Having the seven Plagues That is as we have it expounded in ver 7. Seven golden Vialls full of the wrath of the living God c. The Plagues which God in wrath will inflict on Antichristians are said to be the last because they shall happen in the last times For the christian Church hath four periods One under the Rome tyrants The second from Constantine under Christian Emperours untill the times of Phocas The third under Antichrist swaying in his full vigour from Pope Boniface III. unto Leo X. in whose time Antichristian power began to decline The fourth under Antichrists declining from Luthers time to the end Unto this last period belong the last plagues The foure periods of the new Church Thus John himselfe expounds it because in them is filled up the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is filled up for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be filled up by an Enallage of the Preterperfect for the Future usuall with John because of the certainty of the events he signifies therefore that the plagues should continue unto the end One Plague following another till the last did put an end to Antichrists rage and the Churches troubles They are said to be seven for the number of the Angells that is divers and continuated as we shall see hereafter Ribera moves a Question how Iohn should returne from the Harvest and Vintage of the last judgement even now described A question about the order unto the seven Plagues which are to be before the judgement neither indeed is it a frivolous Question yea insoluble to Ribera and all such who make the Revelation a continued History he himself hath nothing to answer save his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that the Prophets do not alwaies observe the order of things as they are done that it was needfull the plagues of the wicked should often be inculcated of which the last indeed is true but for the other there is no reason viz. why the last judgement should so often be anticipated unlesse we observe that all the Visions the first excepted do end in the last judgement because every of them do represent either the generall History of the Church as the three former universall Visions Or else the last times of Antichrist and of the Church as doe the three following speciall ones The second part of the Chapter The Fift Company of Harpers 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the Victory over the beast and over his Image and over his marke and over the number of his name stand on the sea of glasse having the harpes of God 3. And they sing the song of Moses the servant of God and the song of the Lambe saying Great and marveilous are thy workes Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy Name for thou onely art holy for all Nations shall come and worship before thee for thy Indgements are made manifest THE COMMENTARY II. ANd I saw as it were a sea of glasse Before the Angells pour out the plagues a company of Harpers come forth on the Theatre celebrating the power judgement of God And why so to prevent the thoughts of the godly lest they might think that the following plagues were repugnant to the goodnesse and justice of God and the blasphemies of the wicked that they might not accuse God of cruelty and complaine of injury done unto them It serves also to the decency of the Vision for as in Commoedies musicall interludes are againe and againe iterated at the ending of their Acts to delight the beholders and drive away tediousnesse so in this apparitionall Revelation are heard almost in every Vision a company of singers as it were in distinct Acts least either Iohn in the contemplation of so long a Revelation or we in the meditating thereon should be over wearied We have heard the scope of this apparition Now let us see who these singers are where they were how and what they sang First the place is noted A Sea of glasse mingled with Fire the meaning whereof we shall the better understand when we know what this company of singers is I saw them that had gotten the victory If they got the victory over the Beast then the beast had fought with them Who these harpers are to wit the same who made war with the Saints Chap. 13. verse 7. These Harpers therefore are those Saints there mentioned The successe of the war is not prosperous to the Beast he sought to devour them but on the contrary he himselfe was vanquished though indeed it was a bloody victory to the Saints This divine miracle ought to animate the godly cheerfully to fight against the Beast But how do the Saints overcome the Beast seeing in Chap. 13.15 the second beast caused all that would
not worship the first to be slaine How they overcame the beast how then do they conquer seing they are slaine I answer the victory of the Saints is spirituall They are indeed bodily overcome and slain by the Beast suffering punishments and torments this way yet spiritually they overcome the beast while by refuting and condemning his false and idolatrous worship they constantly persist both in life and death in the true faith of Christ This is the victory of the holy Martyrs and Confessours of which it is said 1. Ioh. 5.4 The victory that overcometh the world is our faith It is bloody indeed and not obtained without great resistance yet it so far excelleth all the triumphs of Alexander and Caesar by how much the Beast is more cruell then those Monarchs They by force of armes brought some part of the world under their power But to this Beast the Dragon gave great power so as the whole world followed and wondred after the same This victory of the Saints John makes as it were fourfold The victory of the Saints foretold I. They got the victory over the beast that is over Antichrist himselfe whose power threatning and Tyranny they despised and contemned cleaving constantly unto Christ II. Over his Image to wit which he caused to be made for him by the Inhabitants of the earth This we have shewed to be that whole Idol worship by which the worshippers of the Beast rage againstall who refuse to adore him and his Image Now to contemne this so great a madnesse and overcome it by their blood is to get the victory over the Image of the beast III. Over his character viz. which the second beast caused to be imprinted in the right hand or foreheads of the worshippers of the first beast Chap. 13. verse 16. This we shewed to be both a common and speciall obligation to the profession and worship of Antichrist Over this Character the Saints and Professours get the victory when they cast off the beasts religion and constantly refuse to be obedient unto him IV. Over the number of his name which in Chap. 13. vers 8. he shewed was 666. being Antichrists nationall name expressed in the Hebrew letters of ROMANVS and the Greek LATEINOS as before we shewed Over this number and name also the Saints get the victory by communicating no more in the Romish Idolatry Latine service Masses c. This is the victory for which the company of harpers sing songs of Prayses to God Whether these harpers are the Martyrs or other Professours But are these harpers the Martyrs in Heaven or the faithfull in the Church Militant Some interpret it of the Church Triumphant others of the Church Militant applying it to the Protestant Churches in Germany France England and other places who are said to have overcome the beast by casting off the yoake of the Pope having obtained the liberty of a more sincere doctrine from their Emperours and Kings For my part I understand it simply to be the same company of harpers who in the foregoing Vision Chap. 14. ver 3. by a new song did gratulate the company of sealed ones standing with the Lambe on Mount Sion Neverthelesse Brightmans opinon is not altogether to be rejected because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who overcome is in the present tense for if the triumphant Church were onely meant hee would have said in the preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have or had gotten the Victory The participle therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the present doth also include such who obtain Victory over the beast even in this life Furthermore from this place there ariseth unto us a most sweet consolation touching the spirituall victory we obtaine over the beast by the sincerity and constancy of our faith although the Beast bite kicke persecute and kill us It serves also to stir us up stoutly to resist him Besides it furnisheth us with three things for the true understanding of the foregoing matter The Sea-beast is Antichrist First that the former beast ascending out of the Sea could not be the old Romane Empire but necessarily Antichrist The reason is because these holy harpers sing not a triumphant song for any conquest they had over the Romane Empire seeing they never made war against it for Christians according to the precept of the Apostle were allwayes obedient to Emperours The Sea-beast and that rising out of the earth is the same Antichrist but they celebrate the victory over Antichrist with his sinfull deceits and inventions Secondly that the first and second beast in a divers respect denotes one and the same Antichrist as before we have declared The reason is because one that is the former is onely mentioned who being overcome the latter was so likewise Now the Saints rejoyced and sung because Antichrist was overcome Thirdly Antichrists Kingdome cannot bee straitned to four years that Antichrists Kingdom cannot possible be restrained to the space of foure yeers as the Papists will have it The reason is because many Martyrs and Professours had already gotten the victory over Antichrist before the Plagues were poured out upon the throne and worshippers of the beast Now all the plagues cannot be comprehended within so short a space but must longer torment the followers of Antichrist as we shall see hereafter Therefore it necessarily followes that Antichrist bare sway and made war with the Saints long before those foure yeers forasmuch as here it is said he was overcome by them Thus much touching the persons of the Harpers now let us see where they were I saw as it were a sea of glasse Lyra whom Gagnaeus followeth makes this sea the Sacrament of Baptisme which is glasse that is pure mingled with fire that is with the regenetating grace of the holy Ghost Andreas will have it to be meant of the multitude of them that shall be saved in which sence the sea and harpers should be the same which is not proper Lambertus of the large knowledge of the truth Brightman the doctrine of the Gospell said to be glasse that is perspicuous and clear but mingled with Fire to wit of contentions and strifes which Satan hath raised amongst the teachers of the Gospell But these opinions I passe by Before in Chap. 4. verse 6. John saw before the throne a sea of glasse like to chrystall which is the purest glasse Now here he sees the same sea It denotes the world of wicked men Ribera rightly calls it the multitude following Antichrist for the sea is called a gathering of waters The waters are the wicked nations obeying Antichrist as in Chap. 17. And Ierem. 51.42 Cyrus Army that vanquished Babylon is called a sea comming up upon her and covering her with the multitude of the waves thereof The sea therefore is a gathering of people or the whole multitude of the ungodly that is the world tossed like
the Sea with many waves and confusions It is of glasse Why the sea is said to be glasse so said first because it is clear as glasse that is perspicuous and open to the eyes of God for God sees the secret counsells and hidden endeavours of the world and Antichrist secondly because it is bright like Chrystall for the pompe and lustre of the world bewitcheth Antichristians Thirdly because its weak and brickle as glasse for the world passeth away with the lust thereof The favour and prosperity of the world is glassie for when it most shineth it is then broken Lastly The sea for the most part is like glasse in colour hence the Poets call the Sea Mare vitreum undas vitreas the glassie Sea and glassie waves It is mingled with fire viz. of afflictions and calamities in which the godly also are often involved however they stand as conquerours upon this sea because they trample the world with the delights and baites thereof under feet neither are they of the world nor removed from their station by the fire of affliction but persist constantly in the faith unto the end This indeed the Saints triumphant have fully attained unto and we who are yet in the body in part for it is our duty also to stand on the sea that is to trample the world under our feet Or they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or besides the sea because they are not part of the sea or world but separated and redeemed from the world as in Chap. 14. ver 4. And this sense I like best because by the following verse it appears here is an allusion to the red sea by which the Israelites standing saw the Egyptians drowned and rejoicing over their destruction sang songs of praises to God Having the harps of God By an hebraisme the harps of God are put for such as are rare and of a most sweet sound The harps of God for with the Hebrews whatsoever are said to be the things of God are excelling things worthy his high Majesty so the mountaines of God the Caedars of God the City of God that is very high and great It is opposed to the harpes of David and of other Saints by which they sometimes praised God These are infinitely sweeter in sound for these harpers sang a new song which none could learne but they that were marked with the seale of God unknown also to the former Saints viz. touching the weakning and ruine of Antichrists kingdome by these harpes that is by the preaching Prayers and sweet confessions of these Champions 3. And they sing for they sang viz. with their harpes together with their voyces like to joyfull harpers But what sing they The song of Moses the servant of God We have a twofold song of Moses One of thanksgiving which he sang with the Israelites by the red sea for the overthrow of Pharaoh and the Egyptians I will sing unto the Lord for he hath triumphed glorioussy the horse and his rider hath he thrown into the sea Exodus 15.1 The other of praises celebrating Gods wonderfull benefits unto the Israelites Deut. 32. Both may bee here understood but cheifly the former because of the similitude for as then the Israelites standing by the red sea sang with Moses their leader a triumphant song unto God for the drowning their adversaries under whose bondage they had a long time groaned so the saints being brought thorow the vast sea of this world do joyntly sing praises to God and blesse him for their deliverance from the most cruell bondage of Antichrist And hereby they intimate not obscurely that Pharaoh and the Egyptian servitude was a figure of the Churches bondage under Antichrist And the song of the Lambe that is praising the Lambe for his benefits bestowed on the Church Divers songs we have already heard In Chap. 4.11 The songs of the Revelation The elders sing to him that sate on the throne Thou art worthy O Lord to receive glory Chap. 5.9 The Elders againe sing a new song to the Lambe Thou art worthy to take the Booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood and hast made us Kings and Priests to our God c. Vnto which song the Angells and all creatures do there by mutuall accord sing Amen Chap. 11.17 they likewise sing to God Wee give thee thankes Lord God Almighty c. A like song wee heard Chapter 2. ver 10. Now is come salvation and strength and the Kingdom of our God c. Againe in Chap. 14. the company of harpers sang a new song to the Lambe standing on Mount Sion This therefore is the song of the Lamb by which the triumphant Church or the heavenly companies celebrate the Lambes victory and their own over Antichrist Now this title affords a cleer argument to prove the divinity of the Lambe 34. Argument of Christs deity considering that to him this wonderfull worke of the conquest over the beast is attributed by the Saints But now let us hear the song It seemes to be collected out of divers places of the Psalmes and Prophets by which these divine singers commend unto us the authority and dignity of the Scriptures As from Psal 86.10 they publish the great and wonderfull workes of God Great because they fill heaven and earth Wonderfull because they are unsearchable and beyond humane reason such are the works of creation and the government of the world our redemption and preservation of the Church in this life from Psal 25.10 they celebrate the true righteous wayes of the Lord for all his paths are mercy and truth Gods wayes are his counsells and judgements about the Church and the enemies thereof And though he suffers the godly to be afflicted and fore troubled and the enemies to bear sway and flourish which indeed seems unjust to flesh and blood yet the wayes of Jehovah are righteous for he knowes wherefore he doth the same and the event shews that his wayes are all right and good for in the end he performes his promise to the Saints in preserving and delivering the Church and in punishing and destroying the adversaries by which he declareth that he is constant in his promises true and omnipotent in his threatning Lord Almighty King of Saints Thou onely art holy By these Epithites the Saints extoll God above all adversaries and stirre up their own confidence and joy for seeing he is omnipotent he can easily cast downe his enemies If King of Saints then he can strongly defend his holy Church If onely holy or most pure then he alone not the creatures is to be served and cleaved unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King of Saints so all greek copies read it excepting Montanus who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the Nations and also Andreas from Ierem. 10.7 Who would not fear thee O King of nations The old Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of
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
not simply disapprove of this propheticall sense especially seeing the Iesuits themselves begin to prophesie of the destruction of Rome and banishment of the Pope as before in Chap. 14. I shewed out of Ribera For though the Turke sit still yet certainly Christian Kings and Princes will put their hands to this worke of God for to thrust the Pope out of his nest as Iohn Chap. 17.16 doth not obscurely intimate Notwithstanding if it be thought more agreeable not to restraine the Throne of the beast to the City Rome but rather to understand the same of his whole Kingdome which is said to be darkened because in the Egyptian Type for it is a plain Allusion unto the ninth plague of Aegypt not onely Pharaohs royall Court Ex. 10 23 but the whole land except the dwellings of the Israelites was overwhelmed with most thick darknesse three dayes together I see not to whom I should rather assent then to our foresaid interpreters who expound it of the darkening or totall darknesse in which Antichrist hath deeply involved and plunged the Christian world these thousand yeers which shall wholly be dissipated by the cleare light and preaching of the Gospell How the beasts king dome is darkened The darkening therefore of Antichrists Kingdome is not a bringing in of a new darkenesse for his kingdom was never inlightned with the light of true doctrine But began to be darkened even from the first after that the smoake of the bottomlesse pit had filled all parts and places thereof with a most grosse myst or blindnesse although the world in regard of its externall lustre thought it to be most bright and shining But the full manifestation of the darkenesse and dispelling of the smoak shall be a fatall darkning unto Antichrist when the most cleare light of the Gospell shall breake forth and shine in all parts of the world for then the beasts abominations shall be layd open to the view of all men whereupon many shall desert him his glory shall be obscured his authority despised and his Kitchin grow cold This plague shall be more grievous then the former or certainly an extreame encreasing thereof for then the beast shall be neerest to utter ruine of which more afterward And they gnawed their tongues Now follow three secundary effects of this Viall on the Vassalls and Worshippers of Antichrist First they gnaw their tongues By which proverbiall Speech is noted the extreame rage they shall fall into And the cause is added to wit for the paine or griefe in which they shall be because of the fatall declining of the Popish Kingdome for mad or furious persons use to bite their lips tongues and fingers and gnash their teeth as beasts not able to revenge themselves It may also be an Allusion to such as have the Falling-Sicknesse who by the sharpe sits of their disease are wont to bite their lips and fingers with the like madnesse or phrensie the Papists shall then be vexed when they see the Popes Kingdome to be darkened exposed to contempt and the authority thereof taken away when Kings Princes and the Vulgar sort shall deny obedience unto the same Secondly They shall blaspheme the God of Heaven As before for because they goe on to condemne the Gospell of Christ as divelish heresie and wickedly accuse the same as the cause of all the Commotions and troubles which themselves have raised Thirdly They repented not of their deeds viz which we have expounded verse 9. and before in Chapter 9. ver 20.21 The pouring out of the Sixt Viall on Euphrates 12 And the sixt angell poured out his Viall upon the great River Euphrates and the Water thereof was dryed up that the way of the Kings of the East might be prepared 13 And I saw three uncleane Spirits like Frogges come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet 14 For they are the Spirits of Devils working miracles which go forth unto the Kings of the earth and of the whole world to gather them to the battell of that great day of God Almighty 15 Behold I come as a theefe Blessed is he that watcheth and keepeth his garments lest he walke naked and they see his shame 16 And he gathered them together to a place called in the Hebrew tongue Armageddon THE COMMENTARY 12 AND the sixt Angell poured out The sixt Viall is poured out on that great River Euphrates which as histories testifie runneth through Babylon is the bound of the Eastern Palestina Two events do follow The drying up of the waters of Euphrates And the sending forth of three uncleane Spirits unto the Kings of the earth to make Warre against God c. By the former the plague it selfe by the latter the last endeavour of the Beast to keepe off the plague is signified The drying up of Euphrates is by some properly by others mystically expounded Andreas expounds it properly Andreas opinion touching the drying up of Euphrates yet doubtingly Perhaps saith he Euphrates by Gods permission shall be shallow as that it will be easie for the Kings of the Nations and other men to passe over for to kill each other Now these Kings of the East for whom the way shall be prepared he guesseth to be Gog and Magog who shall come out of the region of the Scythians Or Antichrist with other Kings out of the eastern Persia where the Tribe of Dan shall inhabit of which Tribe Antichrist is to be borne and passe over Euphrates to the destruction and death of the soules and bodies of very many The first clause of which sentence touching the litterall drying up of Euphrates Ribera approveth but the latter hee rejecteth viz. of Antichrists comming out of the East with other kings over the River Euphrates being dryed up because saith he Antichrist shall sit in Jerusalem on this side of Euphrates and therefore shall not come out of the East which is beyond it but supposeth that the seven Kings of the East shall be called forth by the three impure spirits to joyne themselves with Antichrist in that generall battell against Christians Wonderfull darknesse and fabulous toyes no token of any plague doth appeare in these things whereas it is certaine that the beasts last plague save one is here denounced Here also I see our Brightman to keep to the Letter about the drying up of Euphrates but in a diverse sence and end Euphrates in this place as in Chap. 9.14 in the sixt Trumpet he understands to be the River of Mesopotamia which made the passage of the Easterne People into Judea very difficult The waters whereof he thinkes after the overthrow of Rome shall be dryed up by a like miracle as of old it happened at the red Sea and the waters of Iordane To what end That the way of the Kings that come from the rising of the Sun might be prepared that is that the Iews dwelling in the East
may the easier and more speedily returne unto Ierusalem their native Countrey not to restore the Iewish worship but to embrace the Gospell of Christ Rev. 5.10 And he saith further that the converted Iews are called Kings because all Christians are Kings and Priests to God And Kings of the East because they shall come from thence and all the Eastern people shall be in subjection to them Brightmans reasons This opinion he backes with four reasons First because it was never heard that such a miracle happened to any Nation but the Iews who passed thorow the red Sea and Iordan as on dry ground Secondly because the Prophet Isaiah in Chap. 44. ver 22. 51.10 63.11 semeth to promise unto the Iews such a kind of passage namely that the River should be dryed up in their return unto Ierusalem Thirdly because the Apostle Rom. 11.25 hath foretold that in the last times the Iewish Nation shall with great zeale turne to Christ Fourthly because it is not probable that so great a mysterie as their conversion should be passed by in this prophesie Now either it must here be mentioned or else it is not at all spoken of in this Booke Thus I have clearlie laid downe the opinion of this Interpreter Not very solid which indeed is pious ingenious much desired by the godlie and perhaps probable also notwithstanding his arguments are of little waight For though it be granted that the drying up of the Sea and Iordan was peculiar to the Iews yet hence it will not follow that the Kings of the East signifie the Iews to be converted to Christ Concerning the drying up of Euphrates we read nothing thereof but only in this place now in question neither is the same promised by the Prophet Isaias but the Iews assurance touching their deliverance out of Babylon is confirmed by the miracles which God of old had wrought for them The mysterie foretold Rom. 11. hath partly been already accomplished some Iews now and then having been converted to Christ and partly yet remaines to be fullfilled when many every where in Europe Asia Africa shall imbrace the Gospell yet without a miraculous passing over Euphrates beyond which it is not certaine that any Iews do inhabit or returning into their countrey seeing the faith of Christ is not in the least tyed to the Territories of Iudea Lastly this mysterie is not passed by in silence but was before plainely figured out in the Vision of the 144000. sealed ones out of the twelve Tribes of Israel Chapter 7. But what ever his reasons are this one thing moves me not to assent thereunto because either in these words of the drying up of Euphrates the sixt plague is pointed at or else here is no plague at all for the following words set not forth a plague but the Beasts endeavour to defend himselfe although in vaine against the same The drying up of Euphrates is mystically to be under stood I think therfore that the drying up of Euphrates is rather mysticallie to be taken Now I find two mysticall interpretations for Alcasars new and foolish opinion I leave to himselfe which suppose that the place here is a manifest allusion unto the taking of Babylon by Cyrus who drawing the streame of Euphrates another way made the River shallow and passable to the spoyling of the city through the middest whereof it ran Euphrates denotes the Turkes now possessing the same Artopoeus opinion The waters thereof drawne out into other Brooks the stronge incursions of the Turkes on the Romane Empire whose Princes being distracted because of the darkening and weakning of the Beasts Kingdome some of them desiring to see it overthrown on the contrary others wishing the safety thereof hence refuse to joyne their forces together for to resist the power of the Turkes who by this meanes shall the more easily breake in from the East and spoile them as hitherto experience hath taught us This is the opinion of Artopoeus which I rehearse not because I altogether approve thereof for so the Plague should no more appertaine to Antichrist then to us but because it is not altogether disagreeing from what we see by daily experience Bullingers opinion But the other I much preferre before all the rest viz. which Bullinger Aretius and Illyricus have learnedly expounded that Euphrates signifies the principall Fortresses of the Antichristian Babylon and by meanes whereof it grew to so great power and hitherto hath stood in its strength namely their spirituall Revenues Tithes First-fruits Taxes Annuities Copes Indulgences Peter-pence Impropriations Dispensations Vacancies Commendums to be short all the wealth and riches that were wont to flow to Rome out of all parts of Christendome The waters of Euphrat These waters shall be dryed up because these Taxes and Tributes formerly payed to the Beasts kingdome shall be as was said darkened that is no more flow to Rome but be bestowed otherwhere so as the Chests Cellars Kitchins and Store-houses of the Pope shal grow empty The Way shall be prepared for the Kings of the East to take Babylon that is without any let or hinderance kings Princes and People of all sorts shall foresake Antichrist Tread the Beasts kingdome under foot embrace the gospel The Kings I say of the East metaphorically are such as hitherto were adicted to Antichrist but then embracing and professing the Gospell for the faithfull are Kings shall come from the East that is from Christ who is the Day-spring from on high Luke 1.78 The Analogie of this mysticall interpretation is proved both by divine and humane historie Herodotus and Xenophon witnesse that Babylon had two principle Fences One without viz. Their Walles being fifty Cubites thicke and two hundred Cubites high The other within viz. Euphrates running through the middest of the Citie being of such a depth that two men howbeit standing one on the necke of another yet no part of their bodies would appear above water as Gobryas in Xenophon speaketh The history of Cyrus in taking of Babylon so that the River was of greater strength to the City then the Walles Notwithstanding the kings of the Medes came and besieged Babylon viz. Darius the Mede and Cyrus the Persian according to the prophesie of Ieremy in Chap. 51.28 Prepare against her the Nations with the kings of the Medes that is the kings comming from the East for Media and Persia lies to the east of Babylon Now the Besiegers despairing to winne the Walles took counsell how to divert Euphrates for which purpose having made many deepe ditches in the same night that the Babylonians were at their riotous feastings and so overcome with wine and sleep the waters of Euphrates were brought into the aforesaid ditches and the enemy passed through it into the City on dry ground took the pallace of Belshazzar killed him and wonne Babylon as we have it in Daniel 5. ver 30. Ier. 51.32 her passages were stopt c. To
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
other cities of the nations But what Great City is here intended Vndoubtedly The great City broken into parts see chap 11 8. 14 8 17.18 the same in whose streets the bodies of the two witnesses did lie unburied Chap. 11.8 that is the Citie Dominion and Church of Rome which is the Kingdome of Antichrist being as it were one Great City because it is governed by one head the Pope Brightman includes the Turkish kingdome or Empire because here is treated of the totall destruction of all the ungodly But the Mahumetane tyrannie is more rightly comprehended under the Cities of the Nations that so wee might take notice that Rome is set forth by the Great City both formerly here and in the following Chapter also The Allegory of some seems to me not to be proper namely that the great Citie that is the universallity of men shall be divided into three parts that is in the last time there shall be found three sorts of men in the Church Christians Papists and Neutralls for these three sorts shall not then take their beginning seeing they have already bin a long while in the world Ribera following Andreas makes Jerusalem to be this great citie understanding the division of it into three parts to be three sorts of people living in the same Christians Iews and Saracenes But the following Chapter doth evidently shew that not Ierusalem but Rome is this citie as standing on seven Mountaines and in Iohns time having dominion and power over the Kings of the earth and therefore Alcasar doth justly reject this opinion although himselfe doth wholly erre from the scope Neither is it materiall that Ribera supposeth that Rome must be overthrowne before these things do happen unto which also Brightman seemes to assent in his exposition on the fifâ— Viall for of this wee shall see more in the following Chapter however the Iesuite erreth feining that Rome shall be destroyed before Antichrists rising seeing Iohn in Chapter 11. and againe Chap. 17. doth not obscurely make the great City standing on seven hills to be the Seat of Antichrist But how long before the end Rome shall be cut off the Lord knoweth If some time before it makes nothing against the sense by us alleadged For by the great City we are not onely to understand the walles and streets of Rome but all places wherever the Romish Antichrist hath any jurisdiction which as the Iesuite confesseth may stand although Rome bee destroyed before even unto this last Earthquake And the Cities of the Nations fell Wee have heard of the ruine of Rome Antichrist and his kingdom Now is added what happened to the other Adversarie kingdomes They also fell by the foresaid Earthquake for the Cities of the Nations I take to be the kingdoms Provinces Forts and power of the Barbarians not belonging to Antichrists kingdom as Iewes Turkes Saracens and the like dispersed throughout the whole world which shall all at the same time be ruinated And thus it must necessarily be understood for if here we should understand the Nations figuratively viz. of the Antichristian Papists who worshippe God after the manner of the heathens as it is before taken in Chapter 11.1 it would seem to be a tautologie not to be approved of And great Babylon came into remembrance before God That which before he called the Great City here he calles it great Babylon and so much we may plainely gather from the voice of the second Angel Babylon is fallen is fallen that great City Chapter 15.8 18.10 Wherefore I see no reason why we should here seeke for another Babylon to wit a new Rome that is Constantinople as Brightman supposeth for seeing Constantinople to this day and so without doubt shall continue in Mahumetisme and idolatry the same shall fall with the Cities of the Nations But to imagine that the Westerne Christians after Popery shall bee aboâ—shed and also drive the Turke out of the East and recover or overthrow Constantinople the Metropolis of the Turkish Empire this I say seemes to me to be a thing rather to be wished then expected in regard that our owne sinnes shall fight for the Turke even against our selves untill such time that the great Citie Babylon and all the Cities of the nations shall be utterly overthrowne by the universall Earthquake Wherefore then doth he repeat the name of the great City I answer hee doth it by an Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reversion that we may not thinke the division which before he spake of to be small or to happen by chance but understand the just and horrible judgement of God in the destruction thereof for then the Lord will give unto her the cup of the fury of his wrath by which phrase is signified the most fearfull judgement of God executed on her in regard of her idolatry and tyranny according to the threatning of the third Angell Chap. 14.10 as if he had said The great City is broken Babylon I say the great is come into remembrance before God that forasmuch as she hath made drunk the world with the wine of her fornication she herselfe also shall have her fill of the cup of the fury of Gods wrath that is God will punish her in a horrible manner Shee is said to come into remembrance before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after the manner of men For God did seeme for a thousand years and more to connive and forget her as it were in not punishing her wicked Idolatry and tyranny but at last by his horrible judgements he will make it knowne that she was never out of his remembrance and that he never approved of her flagitious workes Now in what sense and how many wayes both in the good and evill part God is said to forget and to remember and wherefore the Scripture speaketh thus of God we have fully expounded in our Commentary on Genesis touching these words And God remembred Noah Chap. 8.1 20. And every Island fled away The third kind of wonders are in the Sea Signes in the Sea intimating how they that live though never so remote in the Islands shall also be overwhelmed by this fatall Earthquake for every Island shall flee away that is shall vanish away and perish either by water or fire Now by Islands the Hebrews understand all places seated neer the Sea The Mountaines also which are either in the Islands or other mediterranean places shall not be able to shelter the adversaries because there shall none be found but all bee swallowed up by the violence of the Earthquake In the dayes of Noah when the flood came men ranne to the Mountaines for safety and at the destruction of Ierusalem Christ counselled his disciples to flee unto the Mountaines But here now the wicked cannot flee to the Islands or Mountaines because then they shall not be by a like manner of Speech the end of the world is set forth afterward in Chap. 20.11 Before in the Antichristian
and holding Faith and a good conscience unto the end But the speciall use thereof is clearely and manifestly to set forth to the world Antichrist and his seat For in regard the son of perdition shall sit in the Temple of God and by a pretended divine shew and lying signes bewitch the world so as he shall be thought not to bee Antichrist but rather christs Vicar and his kingdome the Catholicke Church Therefore the spirit of God would once for all unmaske him and by his owne finger as it were shew that Rome is his seat to the end that we might not suffer our selves any longer to be deluded by impostors as if we were to seeke for Antichrist at Ierusalem Babylon or elsewhere Thirdly It is not obscure unto what times this vision belongeth The angell distinguisheth the age of the Beast by four periods of time in which he was or had bin in which he was not in which he shall ascend out of the bottomlesse pit and lastly in which he shall goe into destruction The first denotes the time in which the Beast was before Iohns time To what times this vision belong so farre as concerned the Monarchicall power although hee were not as yet the Antichrist The second denotes Iohns time and foreward along till the Emperour Phocas even so long as the Beast as yet was not that which afterward hee came to bee The third is the time from Antichrists rising under the foresaid Phocas so long as the Papacy stood in its vigor and strength untill the declining therof through Luther for then the beast was ascended out of the bottomlesse pit The fourth is from the declining untill the future destruction for from that time forward the Papacy began and still by little and little doth goe into perdition of which Bellarmine himself complaineth from that time Lib. â— de P R â—p 21 col 9â—7 c saith he that you began to make the Pope Antichrist his dominion hath bin so far from encreasing as that it hath more and more decreased The which he truly said in a propheticall way because in that yeere the Popes Legate was sent unto Paris to disturb the kingdom of France notwithstanding the first part of his Speech is not true for the Pope long before our time was reputed known to be antichrist as before we have proved Hence fourthly it appeareth that this beast is the same with that in Chap. 11.7 Chap. 13.1 yet not absolutely for so far as this here was before his rising out of the bottomlesse pit and the Sea in that respect indeed and so far forth he is not that Antichrist there but denotes the monarchicall power of the Romane Empire and so his originall extends it selfe unto the first beginnings of the Romane monarchy But againe so far as hee afterward ascended and came under the yoake of the woman hee came to bee Antichrist and so his originall doth belong unto the times of the Emperor Phocas which Wretch did no other good but onely this that he was the first that discovered Antichrist unto the world but of this more largely on ver 3. Fiftly We are also to consider seeing the beast is Antichrist what then should he meant by the woman sitting on the Beast Is shee not the Antichrist yea verily for as a rider with the Beast makes one horseman so here the woman with the beast makes one Antichrist we are therefore to remember that like as in vision fourth C. 13. Antich was figured out not by one but by a double beast in a divers respect so in this sixt Vision he is represented not under one but a twofold figure viz. of a beast and woman yea a woman having the beast under bit and bridle How Antichrist is the woman and the beast And indeed Antichrist is a whorish woman because the Church of Rome as the Angell sheweth is an adulterous church he is also a beast not at liberty as of old but under the yoak of the woman who doth not lead the beast but rides on him and constraines him as with a sharp bit to go whither she pleaseth for the Pope hath two bodies holding the bridle of the Empire And thus Boniface VIII as a filthy beast did publickly shew himself in the first Iubile at Rome appearing indeed in the first day of the solemnity in his pontificalibus and imparting his apostolicall benediction unto the people but the day following in a souldiers habit with the Emperors armes and a naked sword before him crying aloud from his throne Lib 8 saxon cap 36 Behold here are two swords The which Cranzius recording Thou seest saith he O Peter thy successour and Thou O Saviour Christ behold thy Vicar Behold to what pride the servant of thy servants come And in the margent The Pope saith he acteth a twofold peâ—â—â— in the theatre of the Jubile My Anonymus calles the beast Antichrist the wife spouse church of Antich which comes to one thing Lastly The foure Acts of the sixt vision I serve that this sixt Vision is not universal touching the whole course and time of the church as were the second third and fourth but more particular touching the history of Antichrist only yet much more clearer then all the other For it most plainely represents the rising of Antichrist from his first Parentage as it were together with his seat Kingdome vassalls successe and tragicall destruction Now however it be particular as is the fift notwithstanding it is not like that distinguished by two Acts onely but manifestly by foure In the first Act Antichrist is exhibited to the view of all men under the Image of a Whore riding on a Beast and the whole mystery thereof is opened Chapter 17. The second Act by a propheticall description represents the burning of Babylon or Rome together with the sorrow and mourning of Antichristians for the same Chap. 18. In the third Act the heavenly companies do after each other declare the just judgements of God and the mariage of the Lamb. Chap. 19. to verse 11. Lastly the fourth Act is a full manifestation of the Vision declaring the last battle of the beast and the kings of the earth in Harmageddon against Christ and the issue thereof the beast with all his assistants is throwne into the lake burning with fire and brimstone from the eleventh verse unto the end of the Chapter And thus much of the Preface CHAPTER XVII The Argument Parts and Analysis A whorish woman is shewed unto Iohn sitting on a Beast at which he wondring the mystery thereof is unfolded first who the beast is secondly who are the seven heads and ten hornes thereof And their unhappy fight against the Lambe who afterward fight more prosperously against the whore herself Lastly it is declared who the woman is The Parts of the Chapter are three I. THere is a generall Preface shewing the occasion and Argument of the whole Vision ver 1.2 II. The Vision
but that the mountaines of Rome and Rome it selfe are a part of the devill yea his strength and dwelling place which is worse then the former See verse 3. 10. And they are seven Kings Now that wee might not sticke in the bare Mountaines of Rome He addeth another mystery viz. that the seven heads are also seven Kings thus of one type he makes two antitypes But what Kings Ribera that wee should not seeke them at Rome and so perhaps find the Pope amongst them saith that they are the Kings of the whole earth This is wonderfull before he said that the beast was the devill therefore either the whole world is the devill or else these are not the Kings of the whole earth unlesse perhaps he would rather say that the devill reigneth on his heads the mountaines of Rome and that Rome rides upon the devill out for shame with so vile and wicked a fiction For whose the mountaines are the same are the Kings also but the mountaines are of the woman Rome therefore the Kings also are of the woman Rome Let this once for all be minded as a sure position But who are these kings Wonderfull Riddles are propounded by the Angell Five are fallen One is the other is not yet come and when he commeth he must continue a short space This is a Gordian knot and not to bee untyed had we not the benefit of histories Now passing by the opinion of many I will record three of the principall the comparing of which will somewhat ease us First that of Victorinus whom our Bullinger and Iunius follow 1 The opinion of Victorinus about the seven Kings that these are the seven Kings which reigned at Rome after Nero. Five are fallen viz. Vitellius Otto Galba Vespasianus Titus ONE WAS viz. Domitian who in Iohns time reigned at Rome The other was not yet come Namely Nerva his Successour who being come was to remaine a short time because hee reigned not full two yeeres Which opinion howsoever backt with the authority of these great men I cannot follow Why it is rejected First because before Iohn not onely five Caesars were fallen at Rome but six others besides Fulius Augustus Tiberius Caius Claudius and Nero neither can any reason be given why these should be excluded Secondly because these seven Kings are not singular persons otherwise those seven being dead all the heads of the beast should have perished and the Beast either should have remained without heads or new heads must have growne upon him as Apollidorus fabulously writes of Hydra or else being without heads he should have bin extinct All which things are contrary to the prophesie for the beast yet lives and is reserved unto the last judgement This Ribera saw and doubted not to affirme that all Expositors In chap. 17 S. 25 except Victorinus understood that in every of these seven many were comprehended although he joynes a foolish fable that not the Kings of Rome are meant but of the whole world which Fiction we erewhile refuted Notwithstanding as if hee forgot himselfe he affirmeth and strongly proveth that it is not unusuall to the Scriptures that in one king many like as it were of the same body are signified which saith he is carefully to be observed alledging for example the Ramme and Goat in Daniel of which two the first denotes the Kings of the Medes and Persians the other all the kings of the Macedonians But good Sir this say I is carefully to be observed against your selfe for by this reason of yours is manifestly refuted or wholly weakened your Fiction that Antichrist shall be onely one singular person and that because hee is said in the singular number to be the man of sin the son of perdition the Beast False Prophet c. for behold what followes If Antichrist be one of these Kings then verily he shall not be one singular man but a king having others succeeding him in his kingdome as had the Kings of Medes Persians and Macedonians in their kingdomes But thou thy selfe makest the seventh of these kings to be Antichrist The other saist thou is not yet come that is Antichrist who shall come in the seventh age Now to come to the second opinion which is Riberas out of Gagnaeus viz. 2 Riberas opinion about the beast that the seven kings are the seven ages of the world or seven kingdomes adversarie to the Church The first age from Kain to Noah The second from Noah to Abraham The third from Abraham to David The fourth from David unto the transportation into Babylon The fift from the transportation unto Christ The sixt from Christ unto Antichrist The seventh from Antichrist unto the end Of these saith he five are fallen because five ages were past before Christs birth One was because the sixt age of Christ did then run on One is not yet come because the seventh age of Antichrist was not as yet When he is come he shall remaine a short space because Antichrist shall onely reigne three yeeres and an halfe A wonderfull Metamorphosis of kings into ages But what reference have the ancient ages unto the heads of the beast that is unto the mountaines and kings of the Citie Rome for it cannot be denyed but that the Angell precisely speaketh of these These kings therefore are not to be sought any where but there even where the mountaiues are because the heads are mountaines and kings Now the mountaines are at Rome and therefore the kings are there also But truely the Iesuite doth subtilly send us to Kain Nimrod Nebuchadnezzar c. The subtilty of the Iesuite least we should find Antichrist at Rome Nay but the kings are to bee sought in Romes mountaines for here they sate reigned and at length have also born up the woman I passe by that there is no proportion of the seventh age with the six former For what are three yeeres and an halfe to the former ages which all of them dured many hundred yeers By which very thing the fiction of Antichrists three yeers reigning is refuted III Opinion touching the seven kings Now I come unto the third opinion viz. of Aretius Napier Brightman and others to whom the seven kings are not seven Emperors nor seven ages but they wil have them to be seven kinds of goverment of the Romane Monarchie six whereof Tacitus mentioneth in his first booke Kings saith he at the beginning governed Rome Libertie and Consulship was set up by Brutus The Dictatorship was onely taken up for a time Neither did the power of the Decemviri last above two yeeres Neither did the Consulary authority of the Tribunes of Souldiers remaine long The power of Cinna and Sulla was but short Pompie and Crassus soone gave place to Caesar And Lepid us and Antony to Augustus who received the Empire all things being confused through civill discords under the name of a Prince He reckons up Castig Brightman pag 110. I say six sorts
nineteen yeeres not that the seventh head was then presenly to perish for then the beast also having lost all his heads must have perished but that he was not to remaine in the mountaines of the beast and woman that is Rome where the other heads of the beast had remained with the Empire 1078. yeers This exposition is illustrated by the following verse 11 And the beast that was and is not the same is also the Eight First here I propose that this beast is the same with the former verse 3.8 of which there is no Question seeing the Angell repeats the three states of the beast in the same words One that is Emphatically declares the third that it may be made manifest Whence I conclude that this Beast is Antichrist because the other was Antichrist but the seventh head was not Antichrist Furthermore let it be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first word of the verse is not simply copulative but a note of order and opportunity as Beza renders it almost in all the Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then I saw then he came c. so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Beast Let the opportunity I say be noted by which the Beast came to be the Eight King that is usurped the mountaines of Rome The beast the eight king is Antichrist and tooke the Monarchicall power of the seven heads unto himselfe as his owne for after the seventh king Constantine with his Successours leaving Rome had taken up his Seat abroad The Pope remaining at home upon the mountaines of the Beast that is at Rome thought it now a fit time to take this occasion How the Pope came to bee the eight king under the pretext that he was Bishop of old Rome the Imperiall Seat And first indeed by reason of the superfluous devotion of Emperors they being allo wearied through the continuall invasions of Barbarians he by wonderfull cunning and rapine drew from them great gifts especially from Constantine who because of his unreasonable prodigality to Bishops was commonly called Nepos and Pupillus as Egnatius witnesseth by little and little also he begged Kingly priviledges And not contented to be called Bishop of the chiefe Seat a while after he made himselfe Greatest or chiefe Priest which dignity till then was proper to the Romane Emperours For after Augustus all the Romane Princes Lib 5 Fastor who governed the Romaine affaires under the name of Emperors either took on them as Onuphrius writeth the chiefe pontificacie or else suffered themselves to be called Greatest Priests as Constantinus Constantius Valentinianus Valens and Gratianus Who although they detested the Function of Chiefe Priesthood being addicted to the Christians Neverthelesse they despised not nor rejected the title thereof Gratianus the Emperour being the first as Zosimus teacheth who forbade by proclamation that the title of GREATEST PRIEST should bee given unto him and so that dignity of the Priesthood first failed in the Emperours Thus he Now these Augustall titles despised and condemned by the Emperours The Pope assumeth the Augustall title because of the impiety thereof the Pope assumed unto himselfe as being the first Character of the Empire and so by this prophane title and function made himself the greatest Priest and soon after Oecumenicall Catholick and Vniversall Bishop being stiled Prince of Priests head of Churches from whom all the Bishops of the world were to receive lawes that is hee was acknowledged Ecclesiasticall Monarch Thus was borne the Eight King though not in full growth Wherefore not long after the Pope finding an occasion when the Lombards grievously disturbed Italy as if he had bin deserted by the Greeke Emperours whom he notwithstanding by his Antichristian Anathema thrust out of Rome and whole Italy seditiously stirring up the Romanes to thrust their Governour out of the City and put out his eyes and them of Ravenna to kill their Prince or Vice-Roy he sent for Pipin with an Army out of France by whose helpe he suppressed the Lombards and thrust the Greeke Magistrates out of Ravenna and all Italy usurping the principallity of Ravenna which at that time did represent the seventh head or imperiall power in the West by the gift of Pipine the Conquerour unto whom in recompence thereof a thing never heard of before hee gave the Kingdome of France thrusting Childericke the lawfull King into a Monastery or Câ—vent Notwithstanding as yet the Pope sate not in the mountaines of the Beast and woman with full power Anno 773 wherefore a few yeeres after Charles the son and heire of Pipine comming with an Army out of France suppressed the Lombards who againe had raised great tumults confirming and augmenting the Donation of Pippine to Pope Hadrian I. And afterwards the Romanes making insurrection against Leo III. because of his detestable pride the said Charles comming againe with his Army into Italy and taking knowledge of the cause absolved the Pope Hereupon the Pope not to be ungratefull out of the fullnesse of his power gave unto Charles the Title of the Romane Empire the which belonged unto the Greekes and therefore was not his to dispose of crowning him Emperour of the West On the other hand Charles the new Emperour to gratifie the Pope forced the Citizens of Rome to sweare fidelity unto Leo and appointed him Lord of Rome the which donation Ludowicke son of Charles afterwards confirmed and encreased Then was the Beast at length fully ascended out of the earth and came to be the Eight King Then Anno 800. the Pope of Rome together with the Ecclesiasticall Monarchy which he got from Phocas obtained also the secular power of the seven heads of the Beast with the mountaines of the great City for alwayes from that time the Pope usurped the power of translating Kingdomes and casting downe Kings and creating Emperours hereby declaring to the world that hee was the true Beast the Eight King or Antichrist These things thus observed wee may easily understand what in verse 11. is spoken of the Beast And or Then when Constantine the seventh King with his successours shall place the seat of the Empire not in Rome but otherwhere The Beast which was that is before Iohn the Monarchicall power had bin in Five Kings which were fallen And is not that is In Johns time neither the secular nor the Ecclesiasticall Monarchie was as yet in the Pope for the Bishops of Rome that then were medled not with either of them Even he is the Eight The relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee according to the sense is referred to the antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beast but according to the construction to the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight hence the Old Version hath it The beast himself is the eight king Bestia est ipsa octava for octavus Rex for in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eight to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KING IS for is made or
of the Ancient Romane Empire onely as in these expressions He changed my wages ten times This people hath tempted me ten times for many times or often Now this could not be said of the seven former heads because the Angell did distinctly number them Thus it cannot be obscure who these Ten Kings are Vndoubtedly they are all such as hitherto have held the Christian world at the appointment and command of the Romish Pope Of which read Angustinus Steuchus touching Constantines donation against Valla Sect. 94.97.103 where he maintaines that all kingdoms in Christindome as Hungarie Spaine France England c. are subject and tributary to the Pope Which have received no kingdome as yet We have shewed who the Ten Kings are now of their originall when and with what successe they should reigne At the time of the Revelation they had not as yet received the kingdome for hitherto the sixt head reigned in the Romane tyrants The seventh head also was to reign a short space on the mountaines of the woman in Rome and afterward some while out of these mountaines at Constantinople in the Christian Emperours before this also the beast having swallowed up the seventh head was to be made the Eight king The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet notes the time from the revealing of this Prophesie which was Anno 14. of Domitian and of Christ 96. untill the Empire of the West taken from the Greeks by Pope Leo and given to Charles anno 800. being I say 704 yeers But receive power For shall receive by an ennallage usuall to Iohn which the Particle not yet sheweth for if they had not then as yet received the same it shews that they should receive kingly power afterward But when In one houre with the beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One houre and so rendred it signifies the little time their kingdom should continue But the Angell sheweth not how long their power should continue but when they should receive the same For what kind of kingdom would that be to continue but one hour Therfore the old Version and Beza do more rightly render it In one houre as in Chap. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hour I will come that is in or at what houre And Iohn 4.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday at the seventh houre Now here an houre is not astronomically taken for the twelth part of the day 1. Ioh. 2.18 but metaphorically for an indefinite article of time as Iohn in his Epistle little children it is the last houre that is the last time so here in one houre is to be understood at one and the same time they shall receive their power with the beast namely when the beast shall come to be the Eight king usurping the Empire of the West and armed with both Monarchicall swords Thus undoubtedly the holy Ghost points as with the finger vnto the history of Leo III. that when he began to create Emperors and Kings then also he began to be the Beast and the Eight King With the Beast The old Version After the Beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast Neither do I find it otherwise in any Copy though Alcasar saith he hath but alledgeth no Author The sense comes much to one for whither they shall receive power one houre after the Beast or at the same houre with the beast yet shall they reigne together but we are rather to keep to the Greek reading and sense They receive power in one houre that is at one and the same time with the Beast They receive From whom from the Beast who out of the fullnesse of his power shall give kingdoms unto them not so for the Angel saâ—th not from the beast but with the beast for how soever they shall receive it through the wicked means of the beast yet they receive it from God to whom onely it appertains to give and transfer kingdomes and from whom is all power But the holy Ghost thus speaketh that they are to receive their power with the beast for two causes First The kings received power from God because although the translation of the Empire under which the welfare of other kingdomes is contained was brought to passe by the rashnesse and boldnesse of the Beast Notwithstanding God himself intending to punish the intestine dissentions and other sins of the Eastern nations did by means of a necessary and lawfull war of Charls against the Lombards the destroyers of Italy and the Empire justly translate the Imperial state from the Greeks unto the French seeing it is God that ruleth in the kingdoms of men Dan. 4.25 and giveth them to whomsoever he will And therefore the kings here received their power not from the Beast but from God although the perfidiousnesse of the Beast came in between like as in the Schisme of the ten tribes notwithstanding the sedition of Ieroboam yet that alteration of the kingdome is ascribed to God Return ye every man unto his house because this thing is of Iehovah 1. kings 12 2. Therefore by this circumstance the spirit again points unto the history of Leo that when he began to create Emperors and kings Then also he began to be the Beast and Eight king Whence it is manifest that when the Romane Pope boasteth of the translation of the Empire from the Greeks unto the French and Germanes he glorieth in nothing but in his owne wickednesse and seditious perfidiousnesse Secondly because the kings were so to receive power as to have the same with the Beast that is to reigne with his favour they should have it I say for his advantage not without the Beast but with him that so the Beast might reign with them and by them For the Pope will not be accounted an Emperor or king but will have with and under him other Emperors and kings of his own inauguration and making as his vassals Therefore are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were kings which indeed shall bear the title and ensignes of kings yet shall they not be absolute kings as the seven heads were and therefore Ribera saith most truly They shall have indeed the name of kings But in truth Antichrist himself shall reignt and they obey him For they shall onely be intrusted by the Pope and hold their kingdomes from him evther directly as Fee-Farmes or Coppy-holds or indirectly as sworn to the Church of Rome Thus I rather take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As because of the following matter which confirms this sense then of the obscurity of these kings who in comparison of the former Mouarchy shall be but the shadows of kings as it were although this sense be also true and agrees with the former Notwithstanding that which is spoken of one hour is not so to be taken as if all these kings received their power together but with some
difference of time for if the last hour with Iohn in his Epistle includes diverse ages why then may not one hour here include certain years As therefore those kingdomes which were taken from the Romane Empire by the Barbarians received not the Christian faith together so they received not their power all together with the Beast but some before others after as it followeth and so gave the same unto the Beast viz Italy France Germany and Britany sooner Spaine Poland and the Northern kingdomes later Lastly it is to be observed as before I noted that the old version in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at one houre with the beast hath it in one hour after the beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the sense should be That these kings should reigne a little while after the Beast which is contrary to Riberas fiction that they should reigne a little before Neither wil his wrested Glosse help him They shall receive power after the beast that is into the obedience of the Beast because they shall obey Antichrist as Chap. 13.4 The whole world wondred after the Beast For there it is not Meta to Therion but Opiso to Therion Besides if they shall obey Antichrist the which thing he confesseth because they shall receive power after the Beast how doth this agree with his former fiction that the Beast here is the devill and not Antichrist 13 These have one minde We have heard who the Kings are when and by whose favour and helpe they received the kingdom Now we shall heare their counsells and intentions These to wit Kings have one mind The old Version and Beza one Counsell The consent and great conspiracy of the kings among themselves and with the Beast is hereby noted which is recorded not as a thing praise worthy in them but as wonderfull For they shall be Kings very different in manners nature tongues and people who ordinarily by mutuall discord and hatred make great wars each with other but yet for all this when the Beasts matter is on foot laying aside their hatred they shall have one mind and counsell as it followeth And shall give their strength and power to the Beast that is vide concil windeck in progn pag. 12. hinc petitum shall conspire together in defence of the Pope they shall all I say joyning their armes and forces together mightily labour to uphold the Idolatry and power of the Romish Sea And indeed he must be very ignorant in Histories who knows not that this hath fully for divers ages bin accomplished for although some Emperours and Kings being provoked by the arrogancy of the Beast have sometimes taken up arms against him The Pope notwithstanding by the help of other Princes and by his Capitoline fulminations hath evermore easily suppressed them Neither indeed did such oppose the Idolatry of the Beast but the flagitiousnesse of his person or else the perfidious counsells of his Cardinalls and still reverenced the Monarchicall pontificacie Moreover this place plainly shews what kingdomes are signified by the hornes that the Ten hornes do not promiscuously denote all and every of the Kings and kingdoms which of old belonged to the Romane Empire but those only which shall remain in these latter times in the Western Christian World And therefore as for other kingdoms of Africa Asia Thracia Mysia Greece Albania and Seruia which long agoe have bin wasted by the Barbarians being now under the oppression of Perfians Turks and Saracens are not to be numbred amongst these the names of any of them being scarse left to Christians And this is evident because these ten Kings have one mind imploying their power and strength in defence of the Beast whereas the Turkes and Barbarians now lords of those kingdomes have not one mind with these Kings but in a hostile manner oppugne both them and the Pope also 14. These shall make warre with the Lambe It followes for what end they will give their power and strength to the Beast viz. to oppose the Lambe or make warre with him The Lambe is Christ as formerly we heard The Beast therefore shall be the head and Captaine of the warre The Kings his Auxiliaries and Intrusted ones But here it may be demaunded whither this war be the same with that before spoken of in Chap. 16.16 and shall follow afterward in Chapter 19.9 or another And whither these be other KINGS then the kings of the earth there A hard Question which can scarsely be here resolved If it be the same war then how are they said to be here overcome by the Lambe being to begin their war afterward in Chap. 19. and then to be vanquished by Christ But if it be another then the question will be what war this is What that Again if they be the same Kings how then is it said v. 16. of this Chap. that they persecute the woman and Chap. 18.9 that they shall bewaile Babylon and mourne over her whom themselves have burnt with fire And shall again war against Christ Chap. 19. And why are they here called Kings onely but there Kings of the Earth If they be divers Who are these and who the other I will answer to both in a few words here but more fully hereafter In respect of the parts and cause Whether the warre here be the same with that in chap 19.18 the war is the same for the Beast with the Kings his Tenants both here and there doth fight and shall fight against Christ in defence of his throne Neverthelesse it is divers in time and manner This fight of the Kings against the Lambe began presently after they had received their power and strength and given the same unto the Beast that is they have defended the Monarchicall Power Idolatry and decrees of the Romish Pope above 600. years against Christ But the other Battell unto which were gathered the Armies of the Kings in Hermageddon and so shall be fought afterward was at length begun to be managed after the drying up of the Waters of Euphrates that is after the Kings of the East had diverted the holy Taxes and Treasures of the Romish Jupiter and this war shall be prosecuted with the greatest fury against Christ untill the end yet not altogether by the same Kings for many of those ten Kings who of old fought against the Lambe despairing of the Victory shall repent at least most of them and turne their sword against the whore and burn her with fire These kings here the kings of the earth are not the same as is said ver 16. But such other Kings as remain with the Beast being stirred up by the uncleane spirits shall at last take up armes and with greater fury fight that Fatall Battle the issue whereof shall be the Beasts and their utter destruction so that the latter properly with their Associates not these are named Kings of the Earth Now we return again to the war here treated of Where first
Harmageddon shall fight an unhappy Battell against Christ But the former and latter shal not be the same in the least as Ribera is forced to feine Chap. 18. Sect. 21. and Chap. 19. Sect. 34 because both these and the other shall never have one and the same mind therefore there shall others rule in the world beside them Thirdly that false Fiction hath often bin refuted viz. of Romes burning before Antichrists comming for Babylon shall not be burnt before Antichrist come But Papall Rome is Antichrist Therefore Papall Rome shall not be burnt before Antichrists comming The assumption is before proved neither can it be any longer denyed The most certain proofe of the major is this viz. Rome is to be burnt not before but after Antichrists comming Babylon shall be burnt because of her Antichristian fornication but Babylon shall not commit fornication before but after Antichrists comming because the Beast which is Antichrist whose hornes are the kings committing fornication with the whore carries her on his back yea on his seven heads being the Mountaines on which the woman sitteth The which carriage or bearing doth signifie the monstrous commixture of both Therefore Babylon shall be burnt not before but after Antichrists comming Lastly adde hereunto that the whore shall not be burnt before she shall sit upon the Beast But the Beast is Antichrist and so Ribera whether willing or not willing is forced to confesse Chap. 19.19 Sect. 31. and Chap. 20.10 Sect. 73. The Beast saith he that is Antichrist Therefore the Where Rome shall not be burnt before Antichrists comming There is yet one scruple Whether Rome being burnt Antichrist shal be abolished whether these Kings by burning the whore are to abolish Antichrist I answer they shall not for it should be contrary to that of the Apostle The LORD shall consume that wicked one with the spirit of his mouth and shall destory him with the brightnesse of his comming not therefore by the arme of flesh Besides it should be contrary to this Prophesie the which Chap. 19. affirmeth 2. Thes 2 that the Beast with the False Prophet and the kings of the Earth shall be cast into the lake burning with fire and brimstone after that the Beast with the false Prophet and kings of the Earth have fought their last battell against Christ So that the burning of the whore shall indeed be very great yet not the last or utter overthrow of Antichrist Antichrists Nest shall be burnt The shop of abominations fullminations tyranny Popish Idolatry and conclave of Cardinalls shall be destroyed The Pope himselfe and false Prophet shall flee out of Italy unto such kings which yet shall adhere unto him suppose the Spaniard Ribera confesseth the Pope shal be thrust out of Rome or some other by whom he may find shelter Neither doth Ribera deny this but often confesseth that after the destruction of Rome the Pope notwithstanding shall be the Romane Bishop although he sits not at Rome like as the Emperour of the Germanes is called Romane howbeit he have not Rome and as the Popes during the seventy years scisme were called Romanes though they sate at Avinion and not at Rome Thus we see the guilty confesseth the Fact Ribera Apocal 14 sect 48. Onely herein he staggers as not knowing where to turne himself for sometimes he feineth that these kings themselves other while that Antichrist by their assistance shall destroy Rome But his Fiction is frivolous for the Kings that are to destroy Rome shall not be Antichrists friends but his enemies because they shall hate the whore who as she is the Whore riding on the Beast is one with Antichrist yea Antichrist himself as before we shewed Therefore Antichrist shall then be neverthelesse he shall not destroy Rome by their helpe The Pope therefore or Antichrist shall remaine some while after Rome is burnt yet his strength shall be mightily weakned Now what he will further enterprize we shall hear Chap. 19. viz. that last battell unto which he shall gather by the three uncleane spirits the Armies of the Kings of the Earth in Harmageddon the which beeing unhappily fought hee shall bee cast into the Lake of fire 17 For God hath put in their hearts We have heard by whom and what the overthrow is that shall befall the Romish whore Now thirdly he addes who is the authour inflicting the same and here the Angell by a certaine Anticipation bids us to ascend higher even unto God For it might be thought a wonderfull thing how the Kings having been so long obsequious unto the whore should so suddenly change their mind and turn their love into hatred and ceasing to oppose Christ bend their sword against the whore Now this saith the Angell happened not at a venture but by the direction of God for God gave or put it into their hearts that is moved and bent their wills and counsells so to do For the kings heart is in the hand of the Lord as the Rivers of waters Pro 21 1 he turneth it whethersoever hee will But what did he put into their hearts he joyneth three acts of the Kings before mentioned as singular benefits of God To doe or full fill his will to wit of God as the Old Version rightly hath it to doe that which is pleasing unto him And so Beza in his former Edition but in his latter to execute his sentence or mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His is rather rendred relatively then reciprocally least in regard of the ambiguity thereof it might be applyed to the will not of God but of the Kings The sense is that they might execute on the whore the judgement decreed by God that is the hatred desertion making naked eating and burning of the whore described in verse 16. God therefore shall overthrow Rome and the Kings shall bee his Ministers To doe one minde namely their own that is to agree together with the Beast for to defend the woman as before ver 13. And to give their kingdome unto the Beast that is to lend all their power unto the Romane Antichrist fighting with all their might for his Hierarchicall Empire as in verse 13.14 Vntill the words of God shall be fulfilled This limitation is not of the finall consummation which is to happen at the sound of the seventh and last trumpet Cha. 10.9 for after the burning of Antichrists Seat and the alteration of the counsell of the Kings he shall notwithstanding remaine and rage some while but with very broken and weake attempts Now the terme prefixed by God is shewed that is how long this holy League of the Kings and Conspiracy of the Beast and so consequently their opposing of the Lambe shall endure which being finished God put into the hearts of the Kings that their love of the whore being turned into hatred they should execute his judgement upon her The sense therefore is The Kings have thus long conspired with the Beast and
and sufficiently bin punished And Zach 9.12 he promiseth to the new Church double happines or double benefits in respect of the old Church Even to day doe I declare that I will render double unto thee So here Double unto her double for punish her sufficiently according to her deserts In which sense also Christ saith Luk. 6.38 Good measure pressed down and shaken together and running over shall men give into your bosome Wherfore he wills not that the punishment should exceed measure Vnto the third It is a malicious cavill from the aequivocation or double meaning of the Phrase for to render double unto Antichrist according to his workes is not to recompence his wickednesse with twice as much wickednesse for the heavenly voice cannot command sin but to inflict double punishment on him For the works of Antichrist wherwith he afflicts the godly in respect indeed of himselfe are most vile sins but in respect of the godly afflicted by him they are but sorrowes and torments which only they are commanded to double to Antichrist for thus God himselfe interpreteth it ver 7. how much she hath glorified herselfe and lived deliciously so much sorrow and TORMENT give her 7. Because she saith in her heart The Pompe and riot of Rome is so plainly set forth as the chief cause of its destruction as that it cannot be denied but he speaketh of Popish Rome who in the foregoing words is commanded to be brought low by sorrow and torment by how much she had glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herselfe by pride and deliciousnes Now what Nation or City in pompe glory deliciousnes is equall to Rome She alone these thousand years hath gloried to be Head of all Churches in Christendome The Pope hath made himself Vniversall Bishop from whom the whole world is to receive Rights and coactive Lawes Which arrogancy Gregory I. expressely attributes to Antichrist saying I confidently say that whosoever calleth himselfe or desireth to bee called VNIVERSAL PRIEST in his exaltation is afore-runner of Antichrist because by pride he sets himselfe before all The pride therefore and arrogancy of Rome is nothing save the Antichristian Monarchy of the Pope of Rome He indeed boasteth to have received the same of CHRIST But here the Holy Ghost makes him a lyar For Babylon hath glorified herselfe That is hath usurped and taken the same unto her by wicked devices with all deceitfullnes of unrighteousnes And therefore the Lord who is an enemy to pride will justly cast her downe by how much shee hath exalted herselfe according to that saying Luk 14.11 1. Pet 5 6. Whosoever exalteth himselfe shall be abased And that of Peter God resisteth the proud This pride of the Romish Sea doth most manifestly appeare by her shamefull boasting and Thrasonicall lifting up I sit a Queene and am no Widow and shall see no sorrow It is an allusion unto the boasting of Ancient Babylon with which the Lords upbraides her Isa 47.8 Thou sayest saith he in thine heart I am and none else besides mee I shall not sit a Widow neither know the losse of children Thus Babylon gloried because of the Monarchie as having none equall or superiour in strength and power but like an Empresse had all Provinces and Kingdoms under her neither could be endammaged or overthrowne by any The vanity of this arrogancy God doth there reproove and the event confirm'd it for not long after she was overthrown by Cyrus and the Persians The pride of the Romish Sea is no lesse Not only saying in her heart but publikely boasting so much Now the words here are a proper Mimesis or imitation of the words by which the Popes of Rome and their flatterers have hitherto bin accustomed to glorifie themselves I sit A word proper to the Pope for he boasteth that he sits that is reigneth and Commands in the Chaire of Peter the Apostolicall Seat Namely to manifest that he is the Sonne of perdition who as the Apostle saith 2 Thes 2.4 SITS in the Temple of God thus this Angell sheweth him sitting on the Beast that is like Antichrist swaying the Romane Empire I sit a Queene And this is proper to Rome for she boasteth that she is Lady Staplet Relact Princip Edit Anno. 1596. or Queene of all Churches and Kingdomes In signe whereof they paint the Church of Rome sitting as a Queene on a Throne Crowned with a royall Diadem holding in her right hand the Booke of Decretalls with a Papall Cope on it in her left hand two Keyes crosewise treading under her feet the Heretickes Luther and Calvin with their Bibles Is not this to sit a Queene My Anonymus thus I sit as a Queene to wit ruling all and exceeding all in the riches and glory of the World and therefore I am a Queene as well in secular honour as in spirituall dignitie And am no widow This also is Romes language who boasteth that as she is Mother of Churches so the Spouse of Christ whom Christ will never forsake who can never erre be defiled or slip to wit having the Holy Ghost as friend to the Bridegrom allwayes to preserve her Chastity Anonymus as though he had been living in our times Thus I am no Widow Although the greater part is turned to Christianitie and gone from mee because as yet a great part of Christendome holds with mee and I have singular consolation in the Subsidies of Simonists And shall see no sorrow Either by losse of children or any other calamity This boasting also is proper to Rome whose Parasites would perswade all men That Rome is the Church built on the rocke against which the gates of hell shall not prevaile that she is Peters Boate which may be tossed hurled shaken with the winds but cannot be sunke by the waves Hence Bellarmine gives two notes of the Catholicke Romane Church The prosperity of the defenders and unhappinesse of Romes adversaries Anonymus And shall see no sorrow which my adversaries threaten shall befall me in Hell The summe is That this Cathedrall Queene is the Romish Seat the Lady of all Churches Kingdomes Bishops and Kings Now how truely she boasteth that she shall allwayes be free from widow-hood losse of children and sorrow let us hear further 8. Therefore shall her Plagues come in one day The pride and security of Rome is here reprooved by a deadly sentence pronounced by God after the manner of a Iudge as it were on the Tribunall And 1. he shews the equity thereof 2. Swiftnesse 3. The grievousnesse 4. The necessity The judgement shall be just for it shall be inflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore that is because of the pride riot and sins even now reckoned up and confessed He will most swiftly fall upon her in her security for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one day which is taken out of Isai 47.9 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one houre as it is in ver 10. shall her plagues come she shall not bee besieged
manner the destruction of Rome is aggravared Now these things because of the similitude are here applied out of the Ancient Prophets See Isa 24.8 and Jerem. 7.34 and Ezech. 26.13 In the former the desolation of Iudea in the latter that of Tyrus is set foorth under the like Figures Because thy Merchants are the great men of the Earth He concludes with repeating the causes of this horrible judgement that the Romanists might not complaine of overmuch rigour In the Analysis we shewed the causes to be three 1. Riot 2. Witchcraft 3. Slaughter of the Saints Their riot is noted in one most evident signe onely because her Merchants are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great men of the Earth as if he should say not minding their condition and originall they cary themselves as Princes usurping authoritie over all men Who now will say that these are ordinarie Traders what if one or two Merchants come to be Princes what is that to all these As therefore their wares were allegoricall So these are Allegoricall-Merchants Spirituall-Prelates Ecclesiasticall-Princes Cardinals Palriarchs Archbishops Bishops c. as before we shew'd At first the seven Deacons of Rome were Cardinals severallie placed through the Citie to preach and administer holy things But now there are sixtie eight purpled Fathers being as they say the chiefe Senate of the whole world who according to their instruction may not stand up though a Prince or a King salute them or give them the way and chiefe seat at Banquets What therfore can be more arrogant then the pride of these Merchants For by thy sorceries This cause hath bin often declared He cals the Idolatrie false doctrines ungodlie and superstitious traditions by which Antichrist hath seduced the Christian world Witchcraft both in regard of like efficacie because as with Charming-cups they infatuate worldly men and draw the souse to destruction because also Magicke is alwayes joyned with Idolatrie as we find in speciall among the Idolatrous Papists 24. And in her was found the blood of the Prophets The crueltie of both old and new Rome against the Godlie is here noted but chiefly of the new who under pretence of the Catholicke Religion hath for these thousand yeers shed as much Christian blood if not more then the old Pyrants in the first three hundred yeeres Is found in thee Because the greater part of Martyrs are slain at Rome And of all that were slaine upon the Earth Because also the Martyrs that suffered in other Kingdomes and Provinces were slaine by the authoritie of the Romish Strumpet And therefore all that blood shall be justly avenged on her The same was before said Chap. 16. ver 6. For they have shed the blood of Saints and thou hast given them blood to drinke Of which see more on the place The Coherence Argument Parts and Analysis of CHAPTER XIX THe third and last part of the Sixt Vision touching the Iudgement of the great Whore and the Beast that is of Rome and Antichrist remaineth to be treated of The destruction and burning of the City to bee executed by the Ten Kings once the Vassals of the Romane Antichrist but afterward converted to Christ the Angell had revealed to John in Cap. XVII and described the same by a Propheticall Hypotyposis in Chapter XVIII But seeing the whole Papacy shall not utterly perish at the sacking and burning of Rome Antichrists Seat in Italy but that the Pope shall find entertainment either in Spaine or otherwhere and shall persevere to oppose Christ and persecute the Gospell unto the end therefore in this XIX Chapter is revealed the destruction also of the Pope himselfe and of the whole Papacy The Chapter is full of manifold doctrines and consists of a most artificious structure Therefore the Reader may conceive the Argument Parts and I ogicall resolution to bee thus The company of Saints rejoyce over the judgement of Babylon their deliverance from his Tyranny and the Wedding of the Lambe at hand By and by is described a type of Christs comming to judgement and casting of the Beast and all his followers into the Lake of fire The parts therefore seem to be two The Saints rejoycing and Antichrists judgement Iohns errour about worshipping the Angell being brought in by a Parenthesis But we may more fitly cast the same into three Heads or Branches 1. WHat Iohn heard in the first nine Verses Aften these things I heard II. What he did ver 10. And I fell downe c. III. What at length he saw from verse 11. And I saw unto the end Touching the first Hee heard a two-fold voyce of gladneâ— and praysings The first celebrate the righteous judgements of God in the five first Verses The other triumph because of the wedding of the Lambe in the four following Verses In the former rejoycing is noted 1. Who they were A twofold Chore or Company first a great multitude leading or beginning the Triumph-Song in three Verses The second viz. the twenty foure Elders and foure Beasts Isinging after them verse 4. â—â—1 Where they were In Heaven verse 1. Both Companies therefore denote the Church Triumphant The Hyinne of the first Chore consisteth of three Parts 1. A Proposition God is to be praised Halelujah saivation c. ver 1.2 The Confirmation from the justnesse First in the Thesis because Gods judgements are true and righteous Secondly in a double Hypothesis or application because in righteousnesse he hath judged the whore and avenged their blood ver 2.3 The conclusion iterating the praises of God ver 3. Touching the other Company is noted 1. Their gesture And they fell downe 2. Their Religion and worshipped 3. Their assent or concluding the Song with AMEN ver 4. c. In the Latter rejoycing is noted First the provoking cause and of this 1. What it was A voyce proceeding out of the Throne 2. What it commanded viz. to praise the Lord 3. Who are commanded All the servants of God in generall verse 5. Secondly the effect of the cause is annexed viz. The rejoycing it selfe in which is noted 1. Who the Rejoycers were A great multitude whose voyce is aggravated by the similitude of the noise of waters and thunders ver 6. This multitude are the Servants and Feaâ—ers of God that is the Vniversall Church of Saints in Heaven and Earth 2. A Gratulatorie Hyinne consisting of two Parts In the first they blesse God with praises of Hallelujah adding a reason For the Lord God omnipotent reigneth that is hath vindicated his Kingdome from the blasphemies of Antichrist verse 6. Secondly they stirre up themselves to joyfullnesse and to praise the Lord Let us rejoyce with a reason from the joyfull circumstance of time for the marriage of the Lambe is come The which they commend 1. from the presence of the Bride or wife she hath made herselfe ready c. ver 7. 2. From her ornament and pure attire ver 8. And to her was granted 3. From the saving effect or blessednesse of
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
do it not I am thy fellow-servant and of thy brethren that have the testimony of Iesus Worship God for the testimony of Iesus is the spirit of Prophecie THE COMMENTARY 10 AND I fell Thus farre of the things which Iohn heard Now followes what was done both by himself and the Angel Antichrists kingdome must be forsaken He fell at the feet of the Angel to worship him The Angel forbids it because it is an abominable thing that a servant should be worshipped by his fellow servant God alone must bee worshipped A remarkeable place of the Saintes infirmities and the pronenesse of mans nature to idolatrie of the office of Angels and of religious adoration which is due to God alone refuting most clearly both the blasphemous madnesse of the Romane Antichrist why Iohn would worship the Angel who not onely suffereth but commandeth and forceth Emperours and Princes to fall downe and kisse his feet and worship him as a God on earth as also the horrible idolatrie of Papists who not onely worship and adore Angels but dead men beeing by the Pope mustered among his Saints and their bruit images also which one thing sufficiently sheweth that the Papacie is Antichrists kingdome and must be wholie left by the Saints Touching this fact of the Apostle it may be demanded Why now he would worship the Angel and not before with what kind of worship and whether rightlie Some say it was because he knew him to bee greater then himself but this is no satisfactorie answer For not every one excelling others is to be worshipped Iohn knew that the Elders diverse Angels before spoken of were greater then himself and yet he fell not downe to worship them Perhaps the most sweete prophesie of the certaine blessednes of the wedding guests of the Lamb so delighted him as for joy he fel at his feet would have worshipped him in way of thanksgiving Perhaps he thought the Angel to be Christ and therefore would reverence him with religious worship But all what is spoken on this place touching Iohns intention is uncertaine Therefore I passe it by It was no civil kind of adoration as we read that Abraham and Lot civillie worshipped Angels It was no civill adovation taking them for travellers but religious as evidently appears by the Angels refusall neither doe the Papists denie it but say there is a twofold religious worship One due to God alone which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreia the other due to Angels and saints called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Douleia But they are at variance which of these two Iohn ascribed to the Angel Lib. 1. de Beat. sanct Cap. 1. Bellarmin holds it was the worship of Latreia for he saith Iohn was reprooved not for the errour of worship but for the errour of the person because he thought him to be God to whom Latreia is onely due In Apoc. 19. sect 16. and not an Angel to whom Douleia doth appertaine Ribera on the contrarie denies that it was the worship of Latreia or that Iohn erred in the kind of worship or in the person but that he would have worshipped him as an Angel and with a worship due to Angels Behold how well these worshippers of Angels doe agree whom the Apostle most plainlie condemneth Collos The difference about this adoration 2.18 Besides if Ribera speake truely Why then would not the Angell admit thereof he would not saith he be worshipped by Iohn in honour of Christ as shewing how highlie he esteemed of Christ seeing he so much honoured his faithfull friends ALCASAR to reconcile his companions and flatter the Pope Vestig Pag. 856. saith it is in vaine to be troubled about rendring a reason why the Angel refused to be worshipped because he was not an Angel but the Apostle PETER before whom as chief Priest and Christs Vicar Iohn prostrated himself to kisse his feet But passing by this fopperie FIRST the distinction of religious worship into Latreia and Douleia is denyed because there is no such thing For both are one and the same worship due to God alone neither doe the words Latreia and Douleia more differ among Grecians then the words GLADIVS and ENSIS with the Latines Latreia Douleia signifie one thing which all know who understand the Greek or have read the Greek Bible SECONDLY it is false that the religious worship of Douleia is sutable to creatures and so much to let passe other things the Angell here refusing it and Riberas confession doe sufficiently evince They alledge Austin as author of the distinction but they deprave his minde and words Lib. 10. de C. D. cap. 1 It is true indeed he saith that the worship due to God alone is to be called Latreia although there be little weight in it Forasmuch as Latreia also is rendred to men It is true also that he so distinguisheth Latreia from Douleia as he makes the former due to God onely the latter to creatures also although this likewise is not very sound Augustines opinion vindicated for in scripture Douleuein and Latreuein signifie to serve whether God or creatures But it is false that Austin makes Douleia to be a religious worship due to Angels or Saints But saith that Douleia is onely a civill worship by which we honour men of worth they being alive but denyes that a religious Douleia is to be rendred to saintes departed Let us not saith he maintaine the worship of dead men De vera relig Cap. 55. because if they have lived godlie we may not judge of them that they seek such honours but they would have that GOD he worshipped by us c. They are therefore to be honoured for imitation Not worshipped for religion sake And afterwards Wherefore we honour them in Charity not with DVLEIA service neither do we build temples unto them For thus they wil not be honoured of us because they know that we our selves if we be upright are the temples of the most High God This very thing also doth the said Author affirme De civitat Dei Lib. 8. Cap. 27. and Lib. 22. Contra Faustum Cap. 21. But the Papists doe build temples to saints departed and worship them with religious Douleia both which Austin denies to be lawfull but granteth that the dead are to be honoured only in charity and imitation Thus Austin whom they would make their Patron openly refutes them Thirdly Riberas fiction is false that Iohn would have worshipped the Angel with the worship of Douleia only For so from their Hypothosis he ought not to have bin reprooved Besides this foolish glosse is contradicted by the commandement of the Angel Worship God For the worship Iohn would have rendred to him he commandeth to ascribe the same to God But he commandeth to render to God the worship of Latreia Therefore Iohn would have rendred that to the Angel But granting the thing which Ribera would
being slain by the sword shall be cast for a banquet to the infernall Vultures to be devoured by them But these shall be cast alive into the Lake of brimstone Every of the words serve to amplifie the grievousnesse of the punishment Were cast This sheweth that it shal be a horrible ruine and fall from the height of power and riot with which they are now puffed up Alive Death therefore shall not put an end to their punishment but they shall be tormented alive for ever It is more tollerable once to die and then to bee burnt being dead But these alwayes living shall never be altogether consumed by the fire but burn in the flames of hell Into a lake of fire burning with brimstone A Periphrasis of hell which afterward in Chap. 21.8 is called the second death that is eternall He calls it metaphorically A Lake of fire because as fishes in a Lake are invironed with waters so these shall be covered with infernall fire in the Lake of hell then which nothing can be thought on more miserable yea in the Lake burning with fire and brimstone that is unquencheable as before in Chap. 14.10 with many other like places For brimstone is a most durable nourisher of fire and much thereof being cast into the same makes the flame unquencheable Wherefore as Antichrists torment shall be most horrible so shall it remaine for ever the which is more clearly mentioned in Chap. 20. where not onely the Beast and False-Prophet but the devill also shall be cast into this lake of fire and brimstone there to be tormented day and night for ever and ever Ribera moveth as he saith a great and difficult Question How Antichrist shall be cast alive into the Lake of fire seeing the Lord will consume him with the Spirit of his mouth 2. Thessa 2.8 After many things he answereth that properly he is not to be slaine but to remaine no more among the living be deprived of all power and joy and brought to the place of the dead The Earth saith he shall suddenly open its mouth for him and violently he shall be carried alive with his False-prophet by divels unto the fire of hell But this Question cannot seem great or difficult in case we rightly consider the words of the Apostle For he saith two things touching the destruction of ANTICHRIST Neither of which are in the least shew repugnant to this place First he saith not Whom the Lord will slay but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom he will consume with the Spirit of his mouth This shall be the first degree of the destruction of Antichrist and his Kingdome the which hath beene begun these hundred yeers in which the Lord by the spirit of his mouth that is by the preaching of the Gospell hath and yet doth consume the Papacie more and more no otherwise then the flame by burning diminisheth and consumeth the match For as Bellarmine confesseth Lib 3 de P. R.C. 22. from that time since wee affirmed the Pope to be Antichrist his Empire hath not onely not encreased but allwayes more and more decreased Whence we see that Pauls words are not repugnant to the present place because they speak nothing of a corporall killing Secondly hee addeth and shall destroy him by the brightnesse of his comming which againe is undoubtedly to be understood not of any corporall slaughter but of a totall and finall destruction that is of the last punishment which is here revealed unto Iohn to be accomplished at Christs last coming to Iudgement As for other things which Ribera here disputeth of from the opinions of certaine Writers and from the Sibylls touching the death of Antichrist and of the brimstone in Hell seeing even Alcasar judgeth them too uncertaine and curious I leave to their Authors 21. And the remnant were slaine with the sword That is besides the two Leaders the Kings Captains Souldiers and Armies of the Beast Every one of them were slaine Therefore the overthrow shall be universall But by whom By the sword proceeding out of the mouth of Christ He goes on in the Metaphor for the Generall being taken and slaine usually the rest of the Army goes to wracke None therefore that follow Antichrists Army shall escape unpunished But shall not these also be cast into the lake of fire and be damned for ever yes verily as before he plainly affirmeth Chap. 14.9.10 and the Scripture in other places sheweth for all the goats standing on the left hand shall be sent into everlasting fire and hear that terrible Sentence Goe ye cursed into the Everlasting Fire which is prepared for the Devill and his Angels Mat. 25.41 The destruction therefore of the adversaries is so set forth that we may understand the punishment of the Beast and the False-prophet to be more grievous and the others somewhat lesse For there shall be degrees also of punishments in hell and they who have sinned most shall there suffer forest plagues And all the foules were filled with their flesh After the overthrow all the foules are gathered together to the Supper and are filled with the flesh of the slain by which is signified the miserable and totall destruction of the wicked Ribera here is frivolous in understanding this properly without a metaphor for he feineth that such a battell shall really happen and that the Carkeises of the enemies being left in the fields are to be devoured by the foules As if forsooth this event were rare and that it were not most frequent that after great discomfitures of Armies the foules and wild beasts should be filled with the Carkeises of the slaine But the Holy Ghost persists in the Propheticall Type before expounded Verse 17. intimating that what of old was litterally done to God and Magog should allegorically be fulfilled in these after such a manner as is agreeable to the last Iudgement for then indeed all the ungodly shall bee killed with the sword of Christs mouth that is being by his Sentence adjudged to the everlasting torments of hell they shall be cast as a prey unto the infernall harpies but first Antichrist and his purpled Senate shall be thrown alive into the lake of fire that is be tormented with more exquisite tortures in Hell This therefore shall be the end of the Romane Antichrist and his Associates And here endeth the sixt and most notable Vision of all The Preface of the Seventh VISION Which is a Summary Repetition of the former touching the binding unloosing and judging of the DRAGON And of the Heavenly Ierusalem Contained in CHAPTERS 20.21.22 THe last Vision doth summarily represent the Vniversall Historie of the Church from the publishing of the Gospell among the Gentiles untill the glorification of the Church under the type of a Dragon bound a thousand years in hell afterward let loose at last with all the ungodly cast into the lake of fire also of the new heaven and earth and of the Heavenly Jerusalem built with ineffable magnificence from
campe of the Saints but at length bee devoured by fire from Heaven Therefore the Dragon must be loosed because God hath so decreed and that for most righteous causes First that it might appear how great the fury and power of Satan is unlesse he be restrained by God Secondly that the glory of God might be illustrated in the admirable overthrow of the adversaries and the preservation of the Saints For if he should never be loosed saith Austin Lib. 20 de C. d. cap. 8. his maligne power would the lesse appeare and the most faithfull patience of the holy City be the lesse tryed to be short it would bee the lesse discerned how the Omnipotent God hath so well made use of Satan to his owne hurt who hath not altogether taken him away from the tentation of the Saints although he be cast forth according to the inward man from true beleevers that they might withstand his assaults without and in this respect hath bound him least innumerable persons should be infected by the pouring out and exercise of his full malice or that such who ought to encrease and multiply the Church as some by comming to the faith others already beleeving should be kept off and withdrawne from the same Thirdly he sheweth how long Satan shal freely goe about after his loosing A little season which Ribera according to the common opinion of Papists understands to be three yeeres and an halfe or of the Kingdome of ANTICHRIST but this cannot stand because the Beast or Antichrist shall also reigne some while before this little season the thousand yeeres yet during as shall appeare from verse 4. Alcasar makes it to be a few years or dayes from the end of the thousand yeers unto the day of Iudgement But neither can this stand because the things shal not be of a few years or dayes which are spoken touching the Dragon being let loose verse 8. I ASSENT indeed that the last time from the end of the thousand yeares untill the day of Iudgement is here to be understood But this time cannot be meant of a few years or dayes as I shall shew verse 8. What the little season of the Dragons loosing is but shall containe some ages Yea now already from the end of the thousand yeeres to wit from the yeare of our Lord M LXXIII when the Beast Gregory VII began to reigne with both swords five Ages and that which runs on hath hitherto dured and shall dure to the day of Iudgement Notwithstanding he rightly calleth the same a little time for many reasons Why it is called little whither we respect GOD to whom a thousand yeers are as yesterday the seventy yeers of the Captivity a small moment Or the Dragon unto whom all the time of his raging is but a little and a short season though it continue some ages Psal 90.4 Isay 52.7 See before in Chap. 12 12. because his rage and malice can never be satiated Or the ages past since the Creation in comparison of which Iohn calleth the whole time of the Gospell the last houre 1. Ioh. 2.18 Or lastly and so I thinke Iohn intended in respect of these thousand yeeres which that short time shall not exceed but shal be shorter then the same because God according to the promise will for the Elects sake shorten those dayes of Satans rage and of the Gogish war Mat. 24.22 by the sudden coming of Christ to judgement the which is also intimated in this Prophesie v. 9. To these I adde a morall Reason that as for the comfort of the Godly the whole time of our tribulation in this life is by the Apostle called A light affliction for a moment 2. Cor 4.17 although in it selfe it is often long and heavy so for the comfort of the Godly the time of Satans raging is called a little season least the Godly for fear thereof should be dis-heartened For his rage shall dure but a short season now all things that are of small continuance are tollerable though great saith Cicero Cicero de Ancit It commendeth also the wisdome goodnesse and power of God who knowes indeed how to prove and exercise his Church Notwithstanding hee permits not Satan to rage any longer then himselfe pleaseth and so farre as may stand with our weaknesse But now at length we come to treat of the Thousand yeers The difficulty about the thousand yeers And I confesse that I take in hand this argument tremblingly because I see that many Interpreters both Ancient and Moderne have stumbled at this stone And the more I thinke upon it the lesse I finde how to unty the knot that hath troubled so many And having done all that I can I find it more easie to say what these thousand years are not then what they are For it seemeth that the Holy Ghost was pleased as it were to seale this Booke to all men by this darke mysterie the searching whereof might indeed exercise our study but restrain the boldnesse of a rash definition Wherefore I do not promise after all others so to unloose this knot touching the thousand yeers and millenary reigne of the Martyrs as to satisfie all men but will speake what the LORD hath given me to see following the steps of others so farre as I may First observe that the thousand years are here six times iterated Thrice it is said that Satan was bound for a thousand years and afterward loosed verse 2.3.7 Twice it is said that the Saints shall reign a thousand yeers with Christ ver 4.6 Once that the rest of the dead lived not again till the thousand yeers were finished v. 5. There are therefore a thousand yeers of Satans captivity and of the rest of the dead There are also a thousand yeers of the Saints reigning with Christ Whence ariseth the first necessary Question of all Whether these thousand yeeres bee the same or diverse Of old the Chiliasts or Millenaries affirmed them to be diverse whose opinion is anon to be examined And some learned Interpreters of these times also and among the rest BRIGHTMAN These thousand yeers saith he in which the Saints shall reign with Christ do begin where the former ended Thus Satan should be bound a thousand years and afterward Christ should reign a thousand years But I judge that one and the same terme of a thousand yeers is denoted and the reason is plain in the Text because in verse 2. 6. the thousand yeers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article but foure times afterward with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These thousand yeers emphatically and significantly as if he should say Satans Imprisonment shall continue a thousand yeers and during these thousand yeers the Martyrs shall live and reign with Christ afterward Satan shall be loosed Wherefore the same terme of a thousand yeers is noted although in ver 6. it be more largely extended as there we shall see There
is also another reason ab incommodo for it seems not convenient to say that the Saints after Satans loosing and when he again rageth should then reign Nay rather they shall reign Satan being as yet bound for this raging enemy being loosed would scarce suffer them to reign Besides the other opinion doth with the Chiliasts and Papists too much determinate and circumscribe the time of Christs comming to Iudgement against the expresse saying of Christ Mat. 24.26 Of that houre and day no man knoweth c. And therefore I say that both Satans binding and the Saints reigning with Christ shall bee in the same thousand yeeres Now touching these things It is demanded I. Whither the thousand yeeres be definitely or indefinitely to bee understood II. If definitely where they are to begin and end III. What condition John did see the Saints to be in during these thousand yeers IV. What Satan is said to attempt after the accomplishing of these thousand yeers In the expounding of these Questions those things are contained which follow in Verse 11. I. WHITHER THE THOVSAND YEERS BE DEFINITELY TO BE VNDERSTOOD whether I say the thousand yeers be definitely or indefinitely to be understood in both appeareth a difficulty If thou say indefinitely taking a thousand for many or for all unto the end then in vaine it were said Afterward Satan shall be loosed If definitely then the difficulty will be so to expound the beginning and ending thereof and how in the meane time Satan was bound afterwards loosed that we runne not into the errour of the Chilasts or some other inconvenience Augustine whom most of the ancient and latter Writers follow Lib. 20 de C. D. cap. 7 understood the thousand yeers indefinitely that is for the whole time from Christs death and resurrection when Satan began to be bound that he should no more seduce the Nations unto the end of the world because that sometimes in Scripture a thousand signifies indefinitely a very long time as Psal 105.8 He hath remembred his Covenant for ever the word which he commanded unto a thousand generations Notwithstanding he doth not precisely extend the thousand yeers unto the end of the world but untill the time of Antichrist who as he thought following herein the errour of his Predecessours mislead by Papias should come in the last foure years of the world and reigne three years and an halfe but he questioneth whether Antichrists time should be added to the thousand yeers or rather to the little season in which Satan is to be loosed This opinion Ribera prosecutes at large shewing Com. in Apoc cap. 20 N. 36.37 c. that these thousand yeeres signifie the whole time from Christs Resurrection unto Antichrists Kingdome because by thousand in Scripture we often understand a very great and indefinite number Joh. 9.3 Psal 91.7 1. Sam. 18.7 Psal 90.4 c. The like also we find in Heathenish Writers Virgil. 1. Aeneid 11. Aene. 2. Pers Sat. 5. Ovid. Met. Lib. 13. c. But this opinion cannot stand for many causes for first we may not rashly and without necessity goe from the Letter to Figures Now here no necessitie urgeth us to turne from the proprietie of the letter about the thousand yeers unto a trope of indefinite signification Besides neither the Subject Yeers nor the Epithite Thousand doth here admit a Trope Not the Subject because howsoever other names signifying time as houres dayes weekes moneths are often in Scripture taken improperly Yeers also attributed to God do improperly signifie eternity Job 10.5 36.26 Psal 102.25.28 Heb. 1.12 Or by an Hebraisme the time of divine Iudgement as Isa 61.2 Luke 4.19 the acceptable yeere Isa 34.8 the yeere of recompence Jerem. 23.12 the yeere of Visitation Notwithstanding Yeers with a numerall Epithite as in this place have never any other signification save propet and definite Againe neither the Epithite Thousand the which howsoever it doth sometimes both in sacred and humane Writers only amplifie a matter indefinitely as may be seen in the Examples before mentioned Notwithstanding being in Histories and Prophesies of Scripture joyned to yeers I shall alwayes beleeve that it is never taken but in a definite signification except any man can shew me the contrary Thirdly the Text it selfe yeelds us a weighty reason because Iohn indeed at first in verse 2. determinates the thousand yeers without the Article having it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but afterward emphatically repeats it foure times with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeers and undoubtedly defines the same Fourthly from the Text wee have another evident reason viz. that during those thousand yeers Antichrist was worshipped for within those thousand yeers they also that worshipped not the Image of the Beast that is of Antichrist lived and reigned with Christ and therefore it cannot be understood that these thousand yeeres were finished before Antichrists coming nor indefinitely untill his coming We are therefore to embrace their opinion who hold that these thousand yeers are definite And now let us come to consider the termes II. Where these thousand yeers have their beginning and ending Such as understand the thousand yeers definitely are diversly minded about their beginning as by and by I will shew I suppose it best to take their beginning from the Angels descension because otherwise the determination of the thousand yeers so often repeated should be uncertaine and vaine I say in case they should have an indeterminated beginning elsewhere Now the descension of the Angell was in the Incarnation of the Son of God as before we shewed Notwithstanding Satan was not bound presently upon his Nativity because the Son of God did not immediatly exercise his power in his Child-hood But the true beginning is understood from the cause why the Dragon should bee bound which was that he should deceive the Nations no more to wit by keeping them in Paganisme Where we are to begin the thousand yeers and turning them from the Gospell of Christ Therefore when the Dragon began to desist from deceiving the nations then he was bound Now he desisted from seducing the Nations any longer not presently at the beginning of the Ministery or Resurrection of Christ or of the preaching of the Apostles although the Angell did then begin to cast the great chaine upon the Dragon but especially after the dispersion of the Iewes and the destruction of the Iewish Temple and worship by the Romanes for before that time the beginnings of the Gentiles conversion to Christ were but small because the Dragon never ceased to hinder the Gentiles from the Gospell of Christ by meanes of the turbulent Iewes as the History of the Acts of the Apostles testifies But afterward Ierusalem being destroyed the Iewes were rejected and dissipated and in their roome the Gentiles were called and added to the Church as Paul teacheth Act. 13.46 Rom. 11.11 c. Then at length it appeared that Satan was bound because
to the Saints through the presence of the Lord. But more shal be said of this opinion in ver 5.6 These things therefore shall suffice touching the Termes of the thousand yeers It followeth III. What was the condition of the godly first on earth afterward in heaven in these thousand yeers The Explication of this Question is contained in Verses 4.5.6 which now we come to Treat of 4. And I saw Thrones Beza Then I saw but it is better copulatively And I saw for also I saw least these things should be thought to be done after Satans binding a thousand yeers For Iohn saw both Satan bound in the bottomlesse pit and thrones set in Heaven all at one time Augustin doth very well joyne these things to the former and observeth the scope although he vary in the explication of the Thrones When saith he he had said that the devill was to be bound a thousand yeers and afterward to be loosed a little season by and by by recapitulating what in these thousand yeers the Church did or was done in her And I saw saith hee Seats and them that sate upon them and judgement was given unto them we may not thinke this to be spoken of the last Judgement Thus far he saith well but he addeth But Seats or Thrones of the Officers by whom the Church is now governed In this he strayeth from the Scope for Iohn intended to speake not of the Hierarchy of the Church but of the lot of the godly what that was in the meane while both corporally on Earth and spiritually in Heaven And indeed as for the corporall condition of such as among the Gentiles had received the Faith he saw the same troublesome and bloody for he saith they were beheaded for the witnesse of Jesus that is both by Heathenish Tyrants and Hereticks in the first six hundred yeers of the thousand Secondly they were slain by the Beast because they would not worship him and his Image nor receive his Character This was the lot of the Godly upon Earth representing the first Act of this Vision But their spirituall condition he saw to be joyfull and royall because these slaine or beheaded however in the eyes of the ungodly thought to be miserable and that they perished yet sate on thrones lived and reigned with Christ those thousand yeers This was the lot of the Martyrs in Heaven exhibiting the second Act of this Vision If this sense and meaning of the fourth verse be well observed there will be little obscurity in the place otherwise most obscure For hence it appeareth as I said in the Preface that in this Verse is briefly contained the first Act of this Vision touching the calamities of the Church under the Romane Tyrants Hereticks and Antichrist beginning to rage as also the second Act touching the consolations of the Godly who in those thousand yeers shed their blood for the witnesse of the truth Iohn therefore expounded what he saw 1. Thrones 2. them that sate thereon 3. their state and condition I saw thrones Thrones or Seats are placed either for rest for judgement or the Kingdome Before in Chap. 4.4 he saw foure and twenty Thrones and so many Elders sitting on them that is resting from their labours as also adorned with judiciary and royall Dignity These thrones may bee understood as placed for all the said ends but properly for the Kingdome as is shewed in the end of the Verse And they sate upon them Kathizein is properly transitive to place or cause to sit Thuryd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing his Army Often also neutrally to sit Because an action may passe into the Actor himselfe or a man may place himselfe which is to sit This transition is expressed in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he placed himself in Hithpael that is sate down So the transitive signification remaineth whether it be rendred they sate or placed themselves upon them Iohn therefore saw thrones not empty but having Sitters on them But who were they by and by he names them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules of the slaine with the sword but first he shewes what honour was done unto them And judgement was given unto them This Judgement some understand actively of power given to judge the Adversaries Others passively of the judgement spoken unto them against the Adversaries But nothing of such a judgement doth appeare in the Text And Augustine in the fore-alleadged place hath rightly observed that here is not yet treated of the last Iudgement which shall at length bee described in the end of the Chapter I therefore take this Iudgement to bee the royall Dignity given unto them as in Psal 72.1 O God give thy Iudgements to the King because by and by it is referred to the Kingdome And they reigned with CHRIST And the soules Now he nameth those that he saw sitting on the Thrones the soules of them that were beheaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is referred to the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw and declaratively to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate as if he should say I saw soules sitting on the thrones as Brightman and Tossanus have well observed Now he makes two rankes of such as sate Martyrs and Confessours The Periphrasis of the Martyrs is the soules of them that were beheaded that is put to death any kind of way These again he destinguisheth by the times from the distinct cause of their Martyrdom for some were slaine for the witnesse of JESVS others for the Word of GOD. The witnesse of Iesus He meaneth the Gospell of Christ as in Chap. 19.10 for the cause whereof the Gentiles that were converted to the Faith seeing they professed and testified the same with great zeale were troubled and murthered by divers kinds of torments throughout the whole Romane Empire by cruell Tyrants in the first three hundred yeers Now he seeth the soules of these sitting upon Thrones not indeed on Earth but in Heaven neither as yet restored to their bodies as the Chiliasts would have it but without them otherwise he would not have said I saw the soules of them that were beheaded but rather I saw them that were beheaded the which Augustine in the said place hath rightly observed How Iohn could see the soules which are invisible neither are we to enquire how he saw these soules being invisible spirits for he saw them by the Spirit of his minde not with his bodily eyes Now these soules to adde this in a word for the greatest part are the same which Iohn saw under the Altar in the second Vision at the opening of the fift Seale who requiring avengement of their blood had white robes given them and were bid to rest untill c. Here therefore he seeth the same sitting or resting on Thrones Touching the other ranke of Martyrs he saith And for the word of God It is no Tautologie for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word
how they lived and reigned with Christ and how long But the matter is not obscure if the words be rightly considered and not wrested against the Scope and mind of the Spirit as the Chiliasts did rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived againe that is How the Chiliasts corrupted the text they rose up out of their Sepuichres and what the Spirit speaketh of the soules of the Martyrs they wrested to their bodies and so feined a corporall Resurrection of the Martyrs a thousand yeers before the last day This first Falshood was the ground of the Millenaries errour against which we must firmely hold too and urge the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived in stead whereof The ground of the Chiliasts error they evilly suborned the compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived againe For here is spoken of the soules of Martyrs living in Heaven which as being immortall Spirits could not die with their bodies or be slain on Earth therefore cannot bee said to live againe but as it is in the Text they lived with Christ They object to the contrary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lived again as before in Chap. 2. ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But both is denyed because these two words doe much differ in sound and in sense and therefore may not be confounded neither here nor in the place alledged Not here because this confusion imports two absurdities ONE Physicall or naturall that the soules of the Martyrs were flaine The OTHER Theologicall that a Corporall Resurrection of an infinite number of the dead shall be before the last Day contrary to the Faith of all Christians taught by Christ himselfe The houre is comming Ioh. 5.28 in the which all that are in the Graves shall heare his voyce and shall come forth They which have done good unto the Resurrection of Life and they which have done evill unto the Resurrection of death Neither before in Chap 2. because Christ in saying which was dead and lived gives us to understand not onely that he was dead and raised againe but also that he lived even while he was dead in the flesh or that he was living in his Divinity to demonstrate his two-fold nature as before we shewed Chap. 1.18 and Chap. 2.8 Adde to this that although it ought there so to bee taken yet here it cannot because of the Arguments following which admit not the same Moreover they urge the Antithesis of the following Verse But the rest of the dead lived not againe By which say they it seemes to bee plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thence the contrary doth plainely follow viz. that the Holy Ghost by a different word noteth a diverse sense for the Antithesis is not of a contradiction in Synonymaes but of a metaphoricall contrarietie both in the subject and attribute because the same thing is not denyed touching the Remnant of the dead which was affirmed touching the soules of the Martyrs properly that they lived and reigned with Christ But another thing contrary to a happy life Metaphorically that they lived not againe in the first Resurrection for that they repented not which as by and by I shall clearely shew is the proper and genuine fense To returne to the Question The soules of the Martyrs live with Christ How the soules lived and reigned with Christ not onely a Naturall Life for this after death is common to the soules of the Godly and ungodly being immortall Spirits neither onely a Spirituall Life of Regeneration which the Martyrs had before they were slaine on Earth but a blessed and glorious Life which Iohn saw them enjoying with Christ in Heaven They reigned also with Christ not in the Kingdome of Grace which is in this Life but in the Kingdome of Glory which is in Heaven according to the promise I appoint unto you a Kingdome as my Father hath appointed unto me And To him that overcometh Luk. 22.29 Rev. 3.21 will I grant to sit with mee in my Throne even as I overcame and sit with my Father in his Throne But they do wholly erre who suppose that we interpret this clause of the life of Regeneration and of the Kingdome of Grace and thence draw Sophismes for the Chiliasts opinion which shall be treated of in the following Verse Iohn therefore saw the Soules of the Martyrs that were beheaded here on Earth living blessedly and reigning gloriously with Christ in Heaven But how long Those thousand yeers viz. How al the Martyrs lived a thousand yeeres with Christ in which Satan was kept bound in the bottomlesse Pit not that the Martyrs were all slaine together about the beginning of the thousand yeeres and so all of them lived the whole thousand yeers with Christ But he speaketh of a continuall succession that none during the said yeeres in which they were slaine for the Testimony of Iesus or for refusing to worship the Beast did miserably perish but lived blessedly and reigned with Christ in heaven Wherefore in the thousand yeers is a Synecdoche familiarly used in our ordinary speech and in Scripture as before I said For example A man is said to come to day though hee come not in the Morning but at Noone or Evening or A man is said to live or die in this yeer not onely if he live or die at the beginning but also towards the middle or end of the yeer so the Martyrs are said to live and reigne with Christ a thousand yeeres although all of them were not slaine at the beginning but some towards the middle others towards the end thereof Mat. 12.39 Ioh. 2.19 By a like Synecdoche the Son of man was three dayes and three nights in the heart of the Earth and in three dayes raised up the Temple of his body although hee lay not much longer then one day and two nights in the Sepulchre The Iewes were Lxx. Iere. 29.9 yeers in the Captivity of Babylon although Daniel was longer Zerubbabel and they that were born in the Captivity were Captives fewer yeers Gen. 6.3 So God granted from the five hundreth yeere of Noah unto the flood an hundred and twenty yeers unto men although all they that were born within the 120. yeers had a shorter time of repentance c. Away therefore with their scoff of 400. The Martyrs shall also reigne after the thousand yeers Crownes in stead of a thousand Neither is this Synecdoche any way derogatorie to the happinesse of the latter Martyrs slaine by Antichrist for we are not to thinke that they ceased to live and reigne with Christ after the thousand yeeres were ended for they shall reigne with him for ever and ever as wee are taught Revelat. Chapter 22.5 It was enough for Iohn to shew what condition the blessed Spirits should be in those
Nicolaitans by open Antichristian Tyranny banishing the same out of the Church which thing indeed was justly abominable to Emperours and the Christian world Genebr chronol lib. 4. pa. 593. yet formidable because of the enchantment of the Apostolicall Church Notwithstanding Popish Writers doe glory in this most filthy Beast That HENRIE was the first among the Westerne Emperours whom the Pope deposed Histories also testifie that after those thousand yeeres the God of Strengths foretold by Daniel Chap. 11.38 that is the Idol of Transsubstantation and Stage-like Masse was chiefly erected and confirmed in which the whole strength of the Papacie hath hitherto consisted With this grew up the innumerable fraternities and families of Clergy-men Sacrificers Monkes and Religious Sects who all of them being exempted from civill jurisdiction are onely subject to the Popes Scepter Then were invented the Jubilees the gainefull trafficke of Popish Indulgences or Pardons and a thousand trickes to draw monies from all Provinces into Romes Exchequer Then infinite Ceremonies Superstitions and Idols were brought in and established so that if now thou compare Popery with Paganisme thou shalt scarce see any difference but in names Therefore it is not said without cause that Satan being loosed after the thousand yeeres should deceive the Nations of the whole Earth Neither was this horrible declining of Christianitie in the West onely For it is knowne that many most flourishing Churches of the East which yet stood in the first thousand yeeres were in the next five hundred yeeres either cut off and miserably dissipated or by the seduction of Satan filthily corrupted On the contrary we see that Mahumetisme although it began somewhat sooner yet within the latter five Ages was more generally spread both in Asia Africa and Europe This therefore was Satans former seduction Gog and Magog to gather them to battle Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commonly is taken appositively That he might seduce the Nations Gog and Magog for which Nations are Gog and Magog but so Satans fury seemes to be lessened as if after his loosing he were onely to deceive and draw the barbarous Nations unto a civill battle Whereas he shall chiefly be busie about the intestine seduction of the Church within indeed labouring to trample her under foot by the slights of the domesticke Antichrist and outwardly by force of armes to suppresse her by a forreigne Antichrist It is therefore an Ellipsis or defect of the Copulative for And Gog and Magog because the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruleth the three Accusatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middlemost of which did least need the Copulative The seduction therefore of Gog and Magog shall be diverse from the seduction of the Nations being not Ecclesiasticall as the former but politicall For Satan shall stirre up not the nations but Gog and Magog to this cruell battell which appeareth by the Relative not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gog and Magog by whom he shall set all things in confusion and blood Now what manner of adversaries or peoples these should be may scarcely be guest at For there are almost as many opinions about the same as Writers both Ancient and Moderne Bellarmine reckons up ten Lib. 3. de P R. cap. 17. Vestig pag. 877. all which his own excepted not a whit better then the rest yea even that of the five old Fathers Lanctantius Eusebius Theodoretus Hierom and Austine he disproves Alcasar also brings in many more But we will not weary our selves in rehearsing the conjectures of other men Magog to begin with this as the more knowne was the second sonne of Iaphet Gen. 10.3 of whom Lib. 1. Antiq cap. 7. as Iosephus writeth came the Magogites so called after him or Scythians that is the peoples which inhabit beyond the mountaine Caucasus neer the Lake Maeotis and the Caspian Sea unto the Northern India Hierom therefore by Magog understandeth the Scythian Nations unto whom some doe joyne the Cappadocians and Arminians seated beyond Coelesyria lib. 5. c. 23 whose Metrapolitan Citie Hierapolis where Papias sometime was Bishop is in the Syrian tongue called Magog as Plinie recordeth Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. 39. where you shall finde a long Prophesie against Gog and Magog of which the Phantisies of the Iewes Mahumetans and Papists are not much unlike The Iewes feine that Gog and Magog are the Northerne Nations shut up by Alexander the Great beyond the Mountaine Taurus who breaking out towards the end of the world shall by war wast the whole earth especially the Land of Israel and the Citie Ierusalem But then the Messias shall bee at hand and slay Gog and Magog according to the Oracle of Ezechiel which Fable Galatinus hath refuted Lib. 5. Cap. 12. The Mahumetans Fiction touching Gog and Magog is much like to this Alcor A 20.28.32 c. save onely that it is somewhat otherwise touching the Messias and Ierusalem The Papists dreame that their Antichrist shall come in the end of the world with great forces and that in his Army which mostlie shall consist of the barbarous Scythians he shall have seven Kings for so many and no more shall then be remaining in the world as Ribera affirmeth The Emperour therefore of the Romanes the King of France of Spaine c. shall then either have no being or fight for Antichrist among whom Gog and Magog shall bee most powerfull Lib. 3. de P. R. c. 17. Apoc. 20. yea Gog according to Bellarmine shall be Antichrist himselfe which Ribera denyeth and in the space of lesse then foure full yeeres most cruelly over-runne and bring into subjection the whole world especially Christendome and to this Antichristian warre they applie the Prophesie of Ezechiel and of Iohn in this place As the Iews therfore dream that their Messias is not yet come because Ierusalem hath not bin assaulted by Gog and Magog who are to be slaine by the Messias So the Papists feine that their Antichrist is not yet come because Gog and Magog are not come who with a most numerous Army shall fight under Antichrists banner Ezech. 39.4.6.9.12 The fiction touching Gog and Magog refuted and with him oppose the Holy City that is the Romane Church Both Fictions are alike frivolous and are easily refuted by the Prophesie it selfe for i◠Ezechiel God threatneth that Gog shall fall upon the mountaines of Israel and that he will send a fire on Magog whereupon the Inhabitants of Ierusalem shall goe forth and burne the spoile with fire seven yeeres and that the slaughter of the enemy shall be so great that the land shall be seven yeers in cleansing because of the carkeises of the slaine But the Papists say that Antichrists kingdome and the Gogish warre shall not continue full foure yeers and that from this Victory of the Church unto the day of Iudgement there shall not
of the same thing asserting to us the certainty of the Prophesie by the testimonie of his senses because he heard and saw al things to be so Now an Eye-witnesse is worthy of credit especially he being a good man yea an Apostle whom the Character also here doth not obscurely shew to be the Writer for thus also he confirmeth the truth of his Gospell by professing himselfe to be an Eye-witnesse and Faithfull Disciple of Iesus Christ And he that saw it Ioh. 19.35 21.24 bare record and his record is true And afterward This is that Disciple which testifieth of these things and wrote these things and we know because his testimony is true And when I had heard and seene Againe hee recordeth his failing about worshipping of the Angell and that the Angell reproved him for the same commanding him to worship God onely The same thing fell out Chapter 19.10 see the Exposition there Some may wonder how an Holy Apostle should so suddenly twice stumble at the same stone For a little before he heard that the Angell was his fellow servant unto whom to ascribe the honour of adoration due unto God alone was sacriledge notwithstanding forgetting both his failing and reproofe he againe falleth into the same errour of vitious worship Now what should this teach us but that such is the infirmitie and inconsideratenesse of the Saints oftentimes in this life that except they bee sustained by God they fall not once but many times even into the same error In speciall it sheweth the pronenesse of our nature unto Idolatry For if it happened unto the Apostle Iohn that he could not as it were abstaine from unlawfull worshipping of the creature what wonder though the Christian world be wholly fallen to worship Angels and Saints yet least the world should abuse Johns example to maintaine their Idolatry he not onely ingenuously confesseth his failing but also sets downe the Angels reproofe attributing adoration to God onely that such as fall into the same sin might likewise repent 9. Worship God By this thunder-bolt the whole Idol-worship of Papists is dash't who not content after Iohns evill example to worship Angels fall down also before dumbe Idols Religious adoration is simply demed unto creatures and religiously adore the creature As for the frivolous cavil of Idolaters that the Angell refused not the worship of Duleia but only of Latreia it is altogether false for absolutely without any distinction hee removeth religious adoration from himself saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore God Brightman thinkes that John did not fall downe againe to worship the Angell but telleth what happened before Chap. 19. ver 10. But the order of the narration argues the contrary For John seemeth as it were to bid the Angell now farewell and so in a way of thankfullnes would againe thus reverence him The words also of the Angell ver 9. somewhat differing from his former do argue that Iohn would have worshipped him the second time For before hee said I am thy fellow servant and of thy brethren that have the testimony of Iesus But here I am thy fellow servant and of thy brethren the Prophets and of them which keep the sayings of this Booke However it be it is observeable that he saith I fell downe to worship him therefore he did not yet worship him but composed his bodie to do it wherefore also his unseemly gesture is by the Angell reproved Whence it appears that Idolaters falling down before Idols sin grievously not onely in adoration but also in their idolatrous gesture it selfe 10. And he saith unto me Seale not Before Chap. 10.4 he was commanded to Seale the voyces of the thunders here hee is forbid by the Angell for the word SAITH belongs to the Angell to seale the words of this Prophesie which commands seeme to be repugnant but are not because they respect divers times and objects He was commanded to Seale the voyces of the thunders and not to write them to signifie that the Gospell should bee despised in Antichrists Kingdome as there we expounded Here he is forbid to Seale that is conceale this Prophesie but to publish the same that it might be read and known of all least any man under pretence of ignorance should not beware of Antichrist Now it is a metaphor taken from Notaries who seale Letters that every one may not read them Or from Book-sellers who keepe such Bookes shut with claspes as they will not have read as above wee said touching the Booke that was shut and sealed For Letters and Books that are sealed and shut cannot bee read and understood Now God used to command the Prophets to Seale their Prophesies when the accomplishment of them should be a long while after so as it was not so needfull for the present to be read Thus Isaias is commanded to Seale the Testimony Isa 8.16 Dan. 8.26 Dan. 12.4 And Daniel to shut up the Vision but thou saith he shut up the Vision because it shall bee for many dayes And afterward But thou Daniel shut up the words and seale the Booke even to the time of the end signifying that the Iewish people should not see those things which were a long while after to come to passe under Antichrist Iohn on the contrary is forbid to shut up his Prophesie because the time is at hand to wit in which the Prophesie shall begin to be fullfilled touching the persecutions of the Christian Church and the remedies thereof as wee observed ver 6. and therefore this Prophesie was to be spread abroad that all men might know the same If then the Angell commandeth that this Book be published and made known to all it followeth that it ought to be read understood and observed by us and that we in the diligent reading and meditating on the same doe obey the Angels praecept But Antichrist on the contrary commandeth that this Prophesie The reading of holy Scripture ought not to be prohited and all the rest of Holy Scriptures remaine sealed and shut up saying that they cannot be understood and forbids all excepting a few of his Clergy the reading thereof that hee may the more securely impose his vile impostures upon the common people 11. He that is unjust let him be unjust still Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that doth injury c. He alludes unto the words of the Angell Dan. 12.10 Many shall be purified but the wicked shall do wickedly c. some take the words as a free permission unto every one to doe and live according to his liking as if he should say Let every one do what pleaseth him best I will force the will of no man Andreas Ribera In the meane while let every one expect an issue according to his deeds the latter indeed of which is agreeable to the scope but the former brought in to establish free will is altogether contrary to the scope and to the nature of God who doth not freely permit but
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