eyes Secondly spirituall when we behold the appearances of things either a wake or a sleepe yet understand them not thus did Phurao Nebuchadnezar and Peter The third they call intellectuall that is when the minde being illuminated by the holy Ghost understands the mysteries of those things which are presented Thus Ioseph understood the vision of Pharao and Daniel that of Nebuchadnezar this Iohn saw the visions of the revelation in the spirit that is the holy Ghost gave him to understand them Others expound these words in the spirit as opposite to the being present in the body not as if such which saw visions in the spirit did not still retain their real bodies but being ravished they seemed for the present to themselves as out of the body even as Paul in the 2 Corinth 12 3 caught up to the third heaven knew a man in Christ whither in the body or out of the body he knew not This kind of visions is one of the gifts of the new Testament which Christ ascending up on high poured forth upō the Church according to the oracle in Ioel. Ioel 2.28 Your young men shal see visions c. yet was this not given to all but a special grace and bestowed onely on such as the Lord pleased Neither was it perpetual but ceased with the gift of miracles after the doctrine of the Gospel was sufficiently propagated and confirmed in the world and hence we must beware of such who now a days boast of visions Isay 8 20. Luk. 16 29. Ioh. 5 39. as if they were inspired but they are deceivers to the law and testimonie For God hath tyed the church to the written word of the law and Gospel they have Moses and the Prophets let them hear them search the scriptures for though an angel from heaven preach any other Gospel let him be accursed On the Lords day He calleth the first day of the weeke on which Christ rose again the Lords day He saw the revelation on this day which Christians kept holy to God being by the authority of the Apostles set apart for Church meetings in stead of the Iewish sabbaths as we way gather from 1 Cor. 16.1 where the Apostle commandeth that on the first day of the weeke gathering be made in the Church for the brethren in Iudea So Acts 20.7 In one of the sabbaths that is the first day of the weeke the Christians are said to come together to break bread So then the observation of the Lords day is warranted by an Apostolicall tradition Hence Gagneus and Ribera infer that the Church besides yea and contrary to the scripture may impose some things to the observed as divine let no man thinck saith he that those things onely are to be observed which are contained in the scriptures but they do erre For first there is great difference betweene articles of faith and the Lord Mat. 15 9. Isay 29 13. day no man doubteth but the Church may lawfully appoint dayes and outward rites belonging to order and decencie so it be don◠without scandal opinion of worship and intruding upon the liberty and conscience But the question betwixt us and the papists is touching points of faith necessarie to salvation which they affirme that the Church or Bishops may ordaine without the authority of scripture the which thing wee denie For God is worshiped in vain by the commandements of men Besides the authority of the Apostles is one thing and the authority of Bishops and the Romish Church is another For they were not onely divinely inspired in their writings but also in whatsoever they instituted touching Church orders Wherefore they not onely appointed the Lords day to bee kept but also made it apart of scripture now as for other ministers they have not the same authority so that it cannot hence bee gathered that any thing should bee beleeved as necessarie to salvation besides what is contained in the holy scripture For though the Lords day is a matter not of faith but of fact yet the observation thereof is according to the word of God Here it may be demanded whether John saw the whole revelation upon one Lords day Indeed it may seem by the coherence of the matter so to be not withstanding I thinke that Christ did not at one time burden the minde of his servant with so many different and large visions neither is it probable because the like distinctions of time which other prophets had in their visions appears also to be in these visions of John as in Chap. 4. vers 1 2 is evident After this I looked c. and immediately I was in the spirit so that after he had seene the first vision he was come to himself ere he was again ravished saw other visions and in like-lihood this was upon another Lords day The like wee may gather from chapter 17.3 So he carried mee away in the spirit into the wildernesse and often it is said after these things But I doe not conceive all of them import a distance of time but the things which I specially minde are in Chap. 4.2 and 17.3 and 21.1 besides all things were not revealed to John in one place but some things he saw in Patmos some in the heavens some on the sea shore some things in the wildernesse But seeing we cannot certainly determine of the thing I will therefore leave it to the readers choise Heard behinde mee a great voice By this great voice Iohn whither sleeping or waking was stirred up to observe the visions least otherwise he should have neglected them as vain fansies The voice was great either in regard of the great mysterie of the visions or because it was the voice of the great God or lastly in regard of the lowdnesse and shrilnesse thereof As of a trumpet Whose sounde is high loud and heard a great way off signifying that those things which Iohn saw ought continually to sound in the eares and hearts of Gods people And hence the prophets were commanded to cry aloud not to spare but to lift up their voice like a trumpet that all might hear and have no pretence for their ignorance Alcasar untruely affirmes that this voice was altogether like unto the sound of a trumpet But the text saith it was the voice not of one founding but speaking Againe by this voice is signifyed how we should be stirred up to incounter with al our spiritual adversaries as souldiers by the found of the trumpet are imboldened to the battel In that hee heard the voice behinde him is signified that Iohn added nothing to these visions but that they were altogether divine for the things which are behind us we see not Or otherwise he heard a voice behind to denote how the things he heard were suddenly to come to passe even immediately upon Iohns departure 11. Saying I am Alpha Omega the first the last In this great voice are contained three things First the eternity of Christ is testified
are left in their unwillingnesse is the free mercie and grace of Christ by which we are differenced and made better then others according as it is here said I wil make them to come c. 1. Cor. 4.7 Rom. 9.18 and again who hath made thee to differ for he hath mercie on whom he will have mercie and whom he will he hardeneth Here fals in a question how Christ makes us to come to worship The Sophisters who plead for free-will confesse indeed that this is a worke of grace and without which no man can come notwithstanding they affirme that a man before hee is in the state of grace hath a free-wil to doe good although weak and sleepie which will say they by grace is awakened and strengthened and so it cooperates with grace yea prevents it in the verie act of conversion beeing as it were a co-working cause as when two horses draw a chariot or two men togither carie some waightie burden Moreover they affirme that free-will is like a seeing man who albeit in the darke he discernes nothing by reason of the indisposition of the means yet beeing brought into the light he presentlie discerneth every thing So likewise they discourse much though differing among themselves of the sympathie or agreement betwixt grace and the will The Scotists will have grace to worke nothing on the will but to have its influences on the effects But the Iesuites with Thomas affirme the contrarie that grace workes upon the will yet so as by an indifferent influence and so is distinguished from it according as the will is eyther good or evill But herein they all agree that grace is onelie perswasive such as is the motion of Orators unto their auditorie unto which the will if it will eyther doth or doth not give efficacie and entertainment Ephes 2.1 Ier. 13.23 1 Cor. 2.14 which was the heresie of Pelagius Now on the contrarie the scripture teacheth that the naturall man lies dead in sinne and is like unto an Ethiopian who cannot change his skin or a Leopard which cannot cast off his spots hee receives not the things of the spirit of God for they are foolishnesse unto him Everie imagination of the thought of his heart is onely evil continually Gen. 6.5 8.21 Rom. 8.6 thus we see that mans free wil is not subject to the law of God neither indeed can be For his blinde and erroneous minde cannot bring spirituall things savinglie unto the will neyther can his corrupt wil refuse that which is evil as evil but on the contrarie chooseth and delighteth in it as if it were good And therfore seeing that such is the corruption of our will and faculties as that it is Christ who makes us to come unto him and the Father drawes unto Christ none can affirme that the grace of conversion is onely an indifferent influence or mâ—â—all perswasion but with blasphemie against God But they further object that free-will makes man to differ from the beast that perisheth and therfore sin could not take it away without the destruction of nature wherby man should become an unreasonable creature I answer It is true if it be meant of free-will absolutely But what is that to the purpose we deny not free-will absolutely for without it a man should bee no more a man but a verie beast But we deny that a natural man hath a free and understanding will unto that which is good in things appertaining to God because the scripture in this pronounceth man blinde and a servant to that which is evil yea to be dead in sinnes and altogither disobedient unto God And therfore that we may come unto Christ wee have need not onely of perswasive motions but also of an effectuall worke of grace by which the Lord illuminateth draweth and regenerateth us that so we may become new creatures but what need have we to use many words the sum of all is this The natural man is dead in sin and God gives us both the will and the deed Christ makes us to come unto him what now is there left unto free will they therfore which establish it against grace doe rob God and Christ of their honour precipitate man by pride into extreem danger and renew the herifie of the Pelagians whatsoever they pretend to the contrarie 10. Because thou hast kept the word of my patience Now he comforts him in regard of the persecutions at hand of which wee might discourse more fullie if we had the histories of the Church of those times Some understand it of the persecution under the Emperour Trajane Who though he prohibited that Christians should be drawen before the Iudgement seats yet such as were accused he commanded to be put to death as Plinie witnesseth in his epistles Lib. 10. Epist 97. Others applie it to the persecutions of Antichrist wherwith not onely these of Philadelphia but all the saintes upon the face of the whole earth were greevously afflicted but the former opinion is more probable This consolation is also threefold The first is an approbation of their constancie in their former afflictions because thon hast kept my word It is a great comfort unto us to hear that our actions are approved of by men but we ought much more to rejoyce if God approve thereof for this worketh in us an assurance of a good conscience and of the goodnesse of the cause for which we suffer as suffering not as evil doers but as Christians He calleth the doctrine of the Gospel the word of his patience and Paul cals it the word of the crosse because we must take up the crosse of Christ and suffer afflictions patientlie for the profession therof He cals it his patience or sufferance because he first suffered beeing an example unto all them that beleeve in him for through manifold tribulations we must enter into the kingdome of God And I will deliver thee a second consolation is a promise of deliverance in the houre of temptation that is of affliction which figuratively is called the temptation of the Godly Now hope of deliverance out of evil causeth constancie because hope maketh not ashamed Unto this hope we are stirred up by laying hold on the promises of God concerning our certaine deliverance which the Lord not onely promiseth here unto this teacher but unto all such as are in the like temptation that is unto all the saintes dispersed throughout the whole earth And therefore it teacheth us to be constant in the day of tryal to expect a ful and perfect freedome by Christ our Lord. But this seemeth to establish the doctrine of merits seeing Christ promiseth deliverance because we keep his word I answer when the scriptures speake of workes reward they usually thus expresse it as because thou hast don this I will multiply thy seed Now we are to know that this argues no mercenary reward due for desert sake But a fatherly though undeserved promise annexed unto the condition of
And secondly the companie of the foure beasts with the thanksgiving of them both 4 And round about the Throne were foure and twenty seates and upon the seats I saw foure and twenty Elders sitting clothed in white raiment and they had on their heads crownes of gold 5 And out of the Throne proceeded lightnings and thunderings and voyces and there were seuen lampes of fire burning before the Throne which are the seven spirits of God 6 And before the Throne there was a sea of glasse like unto Crystall in the midst of the Throne and round about the Throne were foure beasts full of eyes before and behinde 7 And the first beast was like a Lyon and the second beast like a calfe and the third beast had a face as a man and the fourth beast was like a flying eagle 8 And the foure beasts had each of them sixe vvings about him they were full of eyes within they rest not day and night saying Holy holy holy Lord God Allmighty which was is and is to come 9 And when those beasts give glory and honour thankes to him that sate on the Throne vvho liveth for ever and ever 10 The foure and twentie Elders fall down before him that sate on the Throne worship him that liveth for ever and ever and cast their crownes before the Throne saying 11 Thou art worthy O Lord to receive glory and honour and povver for thou hast created all things and for thy pleasure they are were created THE COMMENTARIE ANd about the Throne After he had described the majestie of him that sate on the Throne that is eyther God absolutely or Christ the glorious Iudge about which we need not to contend For the sence is all one because God sitteth and judgeth in Christ Now he comes to describe the attendance he saw about the throne And this second part of the Chapter is a description of the foure and twenty Elders sitting about the same and of the lightnings proceeding out of the throne c. And of the foure beasts in the midst and round about it with the thanksgiving of them all In which diverse men seek diverse mysteries Lyra understands by the seates the Cathedral Churches Lyraes mysteries concerning the seats and their Elders and by the foure twenty Elders all Bishops alluding to so manie orders of Priests whom David ordained weekly for the service of the tabernacle 1 Chro. 24. But what need of Cathedrals in heaven Hierome understands by them the foure twentie bookes of the Old Testament but how fitly I will not here dispute of Others will have so many Angels to bee noted out therby But Chap. 7. v. 11. the Angels are differe need from the Elders Others suppose more probablie that hereby is represented the companie of the Patriarks Prophets godly Iudges Kings and to be short of all the saintes under the law who excelled in faith and piety and now triumph with Christ in heaven They are said to be foure and twentie a finite number beeing put for an indefinite Some understand it of twelve Patriarcks and twelve Apostles but that cannot bee for what then should become of the rest of the Patriarcks Prophets Iudges and other godly governours and kings We therefore doe rather Iudge that by this number is noted a perfect Senate or assemblie which ordinarily is accounted entire if it consist of 24 persons They are said to be Elders because age teacheth wisdom and skill in judgement And indeed Senatus a Senate comes from senium olde age They sit on thrones 1 Cor. 6.2 because they rest from their labours and shall with Christ judge the world Angels not as if Christ could not judge the world without them for the Father hath given unto him all power and all judgement both in heaven and in earth but 1 Matt. 28.18 Ioh. 5.22 because he is pleased to communicate this honour unto the saintes according unto the promise Chap. 3.21 And 2 because his judgement is righteous which all the saintes acknowledge and assent unto This exposition to let passe what others say is undoubtedlie agreable unto the analogie of faith in case any mysterie be hereby typified out unto us But because these Elders doe not alwayes remaine sitting on their thrones for sometimes they rise up sometimes they fall downe and worship and sing Halelujah to God and to the Lambe as v. 10. Chap. 5.8 Chap. 11.16 Chap. 19.4 beeing the chiefe actors in setting forth the prayses of God I hence observe that in the Revelation where diverse persons are brought in some tarying and others departing this first apparition or company is brought in before the amplification of the vision not under the forme of young men but of Elders for reverence and gravitie sake neither doth this any way contradict our former exposition for in an honourable assembly is peace and honour by the gratulatorie harmonie is figured out the office of the prophetical Church in heaven And indeed I see not how we should otherwise understand what is meant by the often signing of these Elders except we understand it as alluding to the custome and manner of enterludes Clothed in white raiment and had on their heads crownes c. By this twofold ornament the priestly and kingly dignitie of the saintes is shadowed out white garments that is pure bright and undefiled robes such as become priests of righteousnes And with all the puritie of the saintes in heaven and the integritie of the divine judgement is hereby â—â—gnifyed Now whence the saintes have this puritie we are taught Chap. 7.14 namely by washing their garments in the blood of the Lambe that is perfectly putting on the Lord Christ Iesus who is this white robe wherewith we delight to be cloathed and by which we are acceptable to God Crownes of gold on their heads That is most pretious crownes for what is more pretious then gold they have them on their heads both because they reigne as kings with Christ Reve. 1.6 who hath made us kings and priests to God and his Father as also because they have overcome sin satan and the world This is that crowne of life promised to the Angel of Smyrna Chap. 2.10 and unto all who love the Lord. Jam. 2 Tim. 4.8 1.12 This is that crowne of righteousnes wherein Paul rejoyced and which is laid up for all them that love the appearing of Christ This is that crowne of glorie 1 Pet. 5.4 which fadeth not away but shall certainely be enjoyed by all the faithfull servants of Christ And out of the throne proceeded This second apparition shewes the majestie of him that sate on the throne out of which proceeded lightnings thunders voyces here we need not seek for any other mysteries but onely to take notice that these things are proofes of the omnipotencie and divine majestie of Christ who sends forth such judgements from his throne against the wicked as
happinesse in a fourfold degree First They are before the Throne of God that is they enjoy eternally the sight of God have a blessed and happy communion with him Secondly They serve him day night that is they allwayes worship him in celebrating his glorie majestie This service is the glorious liberty of the sons of God In his temple In Chap. 21.22 it is said that the heavenlie Ierusalem hath no temple viz. a material one for the Lord God allmighty the Lamb are the temple of it Thirdly Christ shall dwell among them Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shall cover them as with a shadow under whose wing they shall safely sweetly rest themselves The Latine version renders it shall dwell over them the which Beza also in his first edition followed and not a misse The sence is they shall eternally enjoy the favour grace and glory of God 16. They shall hunger no more The two former degrees noted their positive good The two latter the evils they shall be freed from taken out of Isai 49.10 For hunger thirst heat are by a synecdoche put for all the defects wants and troubles of this life Wherefore as the third degree of glory signifyes their freedom from the wants of this miserable life so the fourth shewes that they shal be no more afflicted with any troubles or calamities For in scripture the heat of the sun is put for persecution Matt. 13.21 17. For the Lambe shall feed them These words containe a reason of this so great felicity freedom from former defects they shall not hunger for the Lambe will feed them who is both a saviour in redeeming them and a sheepheard in feeding his sheep to life eternal The food of this present life is one thing that of the life to come is another viz. satiety of joyes in his presence and pleasures in his right hand for ever Nor thirst for the same Lambe will lead them to the fountaines of living waters as we shall see in Chap. 22. 1. And God shall wipe away all tears from their eyes A metaphor taken from mothers who not onely lay their infants crying for hunger or thirst to the breast but are wont also to wipe of their tears from their eyes of which also see Chap. XXXIII Argum. of Christs deity 21.4 Now here let us take notice of a XXXIII argument proving the Deity of the Lambe And it is twofold 1. He that feedeth the elect with life eternal leads them to the fountaines of living waters is Iehovah God Isai 49.10 Psal 23.1.2 Ezech. 34.14.15 But this the Lambe doth as wee see in this place Ergo c. 2. He that wipes away all teares and feedeth the elect is the same God Iehovah Esa 25.8 and 49.10 but the Lamb feedeth wipes away all teares Isai 25.9.10 Lo this is our God wee have waited for him and he will save us this is Jehovah c. Ergo c. The Preface on the third Vision contained in Chap. VIII IX X. XI THe second vision is ended at the opening of the seventh seal Now followes the third vision concerning seven Angels with seven trumpets containing more dreadfull apparitions then hitherto we have heard What is signified by them the same being very obscure interpreters are diversly minded Yet herein they all agree that the persecutions of the world the afflictions of the godly punishments of the wicked are prefigured But what and after what manner they are herein they much differ For here is wisdome indeed neyther can any man fully declare the meaning of them except Iohn himself to whom they were revealed by the spirit were present to interpret the same To the end therefore we may in some measure attaine to the knowledge of these mysteries lifting up our eyes in the first place for the Lords assistance Let the observation before spoken of be as a leading starre unto us viz. that as the end of the second vision was the catastrophe or change of the Churches calamities in the last day so likewise this third vision endeth at the last judgement Chap. 11.17 Whence we gather for tertaine that here again in a general way is represented under new mysteries the historie of the state of the Church the enemies thereof unto the end of the world For this vision takes its beginning at the casting of the censer full of fire of the altar The beginning and ending of this vision The third vision is universall upon the earth that is from the time the holy Ghost first fell upon the Apostles it is ended in the description of the last judgement This vision therefore is also universall consisting of four Acts and is of the same argument or nature with the former vision prefiguring the successe of the preaching of the Gospell what enemies the Church should have what battels should befall the godly teachers in the world especially under the kingdome of Antichrist also comfort and remedie by which the godly ought to raise up themselves in the midst of so great confusions Now in this it differeth from the former The difference between the second and third vision in that the types are different which for the most part doe more clearly represent some speciall events to wit the apostasy of certain eminent teachers and the rising of Antichrist both in the East and West For the sound of the trumpet in scripture hath a plain analogie to the preaching of the Gospell Isa 27.13 58.1 Hos 8.1 And lastly the four Acts of this vision are somwhat differing more clearly set down then the foregoing The first Act in the sound of sixe trumpets shadows out the state of the Church and the godly in this world The four Acts of vision III. not onely during the first sixe hundred yeers unto Antichrist as before but furthermore it describeth the rising raigne both of the Eastern and Western Antichrists The Western under the figure of a star falling from heaven of locusts proceeding out of the smoake of the bottomlesse pit But the Easterne under the forme of a very great army of horsmen and withall it deploreth the great evils wherewith these two enemies should afflict both the Church and astonish the inhabitants of the whole earth This Act is extended from the blowing of the first trumpet or promulgation of the Gospell untill the councill of Constans during the space of 1382 yeeres or rather untill the time of the reformation of doctrine by Luther Anno 1482. in Chapters VIII IX The second Act subalternate to the former is consolatory teaching us that notwithstanding the violent rage cruelties of both these Antichrists yet Christ will keep the booke open having his foot upon the earth upon the sea and alawayes preserving a Church unto himself Chap. X. The third Act prefigureth new battles of the two witnesses or reformers of the Church in the last times And also the great
to the scope he applie it to the plagues and conversion of the Iewes But we are taught however Antichrist shall remaine with his Locusts yet when he shal be revealed his tyranny the power of the Locusts shal be so weakned that they shall not torment men any more or at least not so much as before they did The truth whereof we see through Gods mercie these hundred yeeres accomplished both in Germanie other kingdomes For now the biting of these Locusts is not so forcible but everie where that ancient power of those scorpions lies under contempt because the five monthes are ended And as Polydore Virgil writes perswades in his seventh booke Chap. 3. It would bee very profitable that these dregs of men as superfluous members of Christian religion were cut off utterly consumed that so they might no longer with their filthinesse staine the puritie of Gods worship And their torment He amplifies their torments from a similitude before spoken of ver 3. for as the power of Scorpions was given to the Locusts so their biting and torment is like unto that of Scorpions The paine at the beginning is indeed not great but suddenly so increaseth that if remedie be not had it will kill the person wounded within four and twenty houres even so howsoever at first men little regard the biting of these Locusts but give way to carnall reason and licentiousnesse yet at the houre of death all things appeare horrible and mortal 6. And in these dayes men shall seek death Another amplification of the torment taken from the most lamentable effect thereof by which mens lives are not onely made bitter but so detestable as that they shall preferre death of which all men stand in feare before life they shall I say desire to change life for death and good for evill Now this is not the property of men sober but mad noting how this biting shall infatuate and besott people no otherwise then as it ordinarily happens to such as are bitten by mad dogs Even so these little beasts with their stings have befooled the greatest kings and wise men of the earth as that they have suffered themselves to be dwawen lead set on work and sent wherever they would yea to be perswaded that black was white that life eternal was comprehended under the hood of Monkes that holie water purgeth sin quencheth the flames of purgatorie that so at least they might find some ease for their consciences the which notwithstanding they obtained not It is well knowen that such was the Germanes devotion to the Papacy and in their devotion such madnesse and in their madnesse such brutish obedience as that they would doe any thing how absurd soever so it were imposed by the Locusts in the Popes name for to redeem soules out of hell and purgatorie Insomuch that the Cardinal CAIETAN said as it is reported that if Luther had not been the Germanes at the Popes beck would have eaten like oxen hay for their provender And shall not finde it but death shall flee from them A further increase of sorrow they shall not finde remedie for their torments no not in death For there is no man but would rather once suffer death then to be tormented with perpetual fear and expectation eyther of purgatorie or the flames of hell fire Then shall that saying be in force Mors optanda magis sed enim sua funera passis Major ab extremo restat agone dolor Death wish'd is rather but her funerals beeing over From extreme torments felt Remaines a greater dolor Death shall flee from them because eyther through superstition or feare they be shall hindered from laying violent hands upon themselves The trembling therefore of these shall not be unlike the anguish of the reprobates mentioned in Chap. 6.16 who cried to the mountaines fall upon us and hide us from the face of him that sits on the Throne from the face of the Lamb. Notwithstanding the judgement of the last day is not here as yet treated of but thereunto are compared the torments with which the Locusts tortured men that were not sealed Now the Lord Iesus keep us from the venome of such Locusts Their forme now follows 7. And the shapes of the Locusts The reason why they are thus lively expressed before our eyes as in a table is to the end we might the better take notice shun these pestilent creatures Their figure is so monstrous horrid not like the natural Locusts that the verie sight of such a monstre would affright a man neither may we imagine the description of this monstre to bee like unto that which Flaccus jestingly describeth in the beginning of his art Humano capiti cervicem pistor equinam Iungere si velit varias inducere plumas Vndique collatis membris ut turpiter atrum Desinat in piscem mulier formosa superne Spectatum admissi risum teneatis amici If to a humane head a painter should thus doe A horses shoulder joyne and sundry feathers too And that the members all did represent in show A woman faire above an ugly fish below The friends which came to see would laugh at it I trow But this monstre is formed of diverse those the crueller sort of shapes The whole form at the first appearance represents a fiery warlike horse having a mans face and hair of a woman but Lions teeth strong to rend asunder a breastplate of iron to bear off blowes the sound of his wings terrible the taile stinging as a Scorpion ready to hurt every one to be short not unlike to the Chimera or monstre in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lion before a dragon behinde and a goat in the middle Now certaine it is that these similitudes are not to bee taken properly but mystically as wee have distinguished the forme of them in the analysis partly by their outward proportion as members body partly by their habit and armour and partly by their head by all which is signifyed the power and force of these beasts And it doth so fully agree with the Antichristian clergie as that nothing can bee more evidently spoken But now let us consider the particulars Like unto horses prepared unto battel Horses prepared for warr are wel fenced armed fatted having fierce riders on their backes thereby become very cruel with a blinde force rush terribly upon the enemy With the like cruelty these Locusts beeing fatted and pampered in their cloisters strengthened with the power of Abaddon their rider they furiously oppose the Gospell of Iesus Christ some by railing in their Pulpits by disputations pasquils c. Others by cruel counsels bloody designes as the histories of Emperours but chiefly of the Henries Fredericks Othoes have testified long agoe namely that they more frequent stables then temples better know how to handle bridles then bookes more fitted prepared to occasion and wage warre to the destruction of the Christian common
properly for that great river mentioned in the historie of the creation throughout the scriptures which descending from the mountaines of Armenia did run between Chaldea the midst of Babylon This river hitherto was the bound of the Romane Empire separating the Christian world from the Barbarous people beyond it towards the North East the Scythians Tartars Turkes inhabited beneath it towards the south the Arabians Saracens Now hitherto by the divine commandement these nations kept themselves quiet But here foure Angels that is peoples viz. the Arabians Saracens Tartars Turks are loosed that is by the will of God goe forth as armed against Christians I therefore take the foure Angels to be the foure peoples or nations who about the fore-said time gathering themselves together Why these Barbarous peoples are called Angels brake forth by the just judgement of God with their hostile armies upon the Christian world They are called Angels not by nature but as respecting their ministerie For they were stirred up and sent by God to punish Christians neyther is it unusual in this booke that men whither ecclesiastical or civil any way imployed by the Lord as his instruments should be signified by the name of Angels Now it will appeare by the 17 ver that these Angels note not particular persons but whole nations and armies 15. And they were loosed God speakes and it is don he commands and all creatures are ready to doe his will By Christs commandement therefore the foure Angels that is these people present themselves before God with a mightie army to destroy the world yet not herein to obey the Lord but to kill the third part of men so that not their obedience but their bloody disposition ready to kill and destroy is here signified therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might slay Gods command excuses not the Turks cruelty And here we are to note the diverse and contrarie end and worke of God and the wicked in one and the same thing least we might thinke that the cruelty which the Turkes howbeit let loose by God have hitherto exercised against Christians were excusable For God in punishing the idolatrie and other sinnes of men sought thereby to bring them to repentance But the enemies minded nothing but rapine and murthers and how to advance their Mahumetane power As therefore neyther Pilate nor the Iewes in crucifying of Christ are to be excused Act. 2.23 4.18 because they did that which the hand and counsell of God had decreed considering that they did it not to obay God but to destroy Christ and in this regard the worke of God was holy but theirs most wicked even so the pronenesse of these to hurt Christians is no way to be commended or excused In that it is said they were prepared for an houre and a day and a moneth and a yeere It signifies their readines and I suppose there is no other mysterie in it at all times whensoever the Lord would please to send them forth And as it serves to amplifie the bloody and cruel nature of these adversaries so it sets forth Gods watchfull providence who determines the very moments of his judgments so that nothing can be don in the world but by his fore-appointement Now we know that these are the foure divisions of time for four and twenty houres make a day thirty dayes a moneth twelve moneths a yeere Brightman saith well that this serves for the comfort of the godly to whom the spirit of God would have it knowen that this most grievous calamitie hath his appointed termes and limits Brightmans conjecture about the terme of the Turkish power considered even to the least moment beyond which it should not be prolonged But whither that will hold which he further affirmeth touching the space of three hundred ninety and six yeeres by reducing after a prophetical manner the yeere into moneths moneths into dayes and dayes into yeeres and thence by numbering from the yeere of Christ 1300. He gathereth that the power of the Turkes should last unto the yeere 1696. which should be the last terme of the Turkish name yet in the meane time he conjectures that their strength shall decay and tend to ruin some fortie yeeres before I doubt I say whither this wil hold For to grant what he saith touching the day moneth and yeere what shall then be understood by the houre besides hee takes a Julian yeere consisting of 365 dayes but an Aegyptian moneth containing thirty dayes the which little agrees And therefore it may well bee that the Turkish tyranny shall longer last in case the world continue I rather assent to Bullinger who thinkes that here is noted the swiftnesse of these people in warre they suddenly are up in armes fal on unexpectedly at a word speaking give assault they flie and in fleeing fight To slay the third par of this see vers 18. 16. And the number of the armie of horsemen The number of the horsemen of warre wherewith the foure Angels assault the Christian world is as it were innumerable viz. as our translation and some others have it two hundred thousand thousand But in the Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two millions of millions one million containes ten thousand so that two millions of millions is twenty times a thousand thousand Erasmus twenty thousand times ten thousand Luther indefinitely many times thousand thousand The like number almost of Angels we finde in Dan. 7.10 thousand thousands ministred unto him ten thousand times ten thousand stood before him Now here is signified such an innumerable armie as hardly ever was in the world such an army as easily will discipate all things and by humane strēght not to be resisted And it is wel known that the Arabians Saracens Tartars Turkes alwayes goe forth with huge armies especially of horsemen in which consisteth their greatest force yea many times one Emperour of the Turkes alone brings forth more horsemen into the feild then all the Christian Princes joyning their forces together can possibly doe Moreover hitherto these barbarous nations have cōquered by reason only of their multitudes Tamberlane king of Scythia brought forth an armie of twelve hundred thousand with which he overcame Bajazet Decad. 3. lib. 6. de reb Vnga Bonfinius reporteth that Ladislaus afterward called Varnensis from the overthrow he there received going against Amurath with foure and twenty thousand horsemen was counselled by Dracula of Vailachia passing thorow his borders not to goe forward with so small an armie against the Turke who dayly saith he rides forth with greater forces a hunting And I heard the number of the least any might question how Iohn should know the number he shewes that he heard the same mentioned from the throne of God 17 And thus I saw the horses So much for the number of these barbarous souldiers now he describeth their armour cruelty He saith he saw the
all Christians so rashly yeeld assistance unto Antichrist so soon as he manifests himself O foolish vanities Thus we see this fiction is inconsistent It is also diverse wayes repugnant to the holie Scriptures For they teach us that Antichrist shall not come but by an universall apostasie from the faith 2 Thess 2.3 1 Tim. 4.1 the elect onely excepted who are sealed in their foreheads But who would say that al Christian Bishops with their highpriests could be led aside from the faith within lesse then four yeeres Besides the Scripture witnesseth that the day Mark 13.22 1 Thess 5.2 moneth and yeere of Christs last comming beeing hid from all creatures is onely knowen unto God and the Lord will come suddenly as a thiefe in the night when the world shall say Peace and safety But according to the opinion here laid down the day moneth and yeere of the last judgement should not bee unknown for from the rising of Antichrist unto his death there should remaine but three yeeres and an halfe and from his death unto the last judgement 45 dayes for so Bellarmin expresly writes Lib. 3. de P. R. c. 17. that after the death of Antichrist there shall be no more then 45 dayes unto the end of the world Seeing therefore that the opinion being granted there followes a falsity the opinion it self must needs be false This reason is so strong as that it forced Ribera to forsake that false opinion about the 45 dayes as we shall hear on Chap. 20. To be short this onely sufficeth that in Chap. 13.5 these 42 moneths are againe repeated touching the beast unto him power was given to continue fourty two moneths which cannot in any wise be understood of Astronomicall moneths or three yeeres and an halfe For that beast to Bellarmin Alcasar and others not a few is the Romane Empire the power whereof whither it be taken of the old or new continued far longer then three yeeres and an halfe For these causes therefore and many other absurdities this first opinion cannot possiblie stand And this errour is the rather to be excused in the Ancients who diverse wayes erred about Antichrist as Bellarmin himself confesseth because they saw not the histories of future ages Ibid. cap. 3. but is not in our dayes to be suffered in the least but banished out of the Church as a most pernitious errour For it hath brought both a securitie upon the world hitherto as also it keepeth the Papists to this day in their blindnes insomuch as they neither will nor can see and avoyd Antichrist raigning in the Church long agoe discovered by the light of the Gospell Concerning the divisions of the times in Dan we will speak in the following Chapter The other opinion understands these to be propheticall moneths The other opinion of fourty two propheticall moneths Ezech. 4 5 6. Num. 14.34 Cent. 1. lib. 2. c. 4. col 438. taking a moneth for thirtie dayes of yeeres or thirtie yeeres and so these 42 moneths make twelve hundred and sixtie yeeres like as Ezechiel was commanded to lie on his left side 390 dayes upon his right fourty dayes for fourty yeeres by taking a day for a yeere so the Israelites are commanded to wander in the wildernes fourty yeeres according to the dayes in which they searched the land counting a day for a yeere and so the Centurie writers of Magdeburg take it and our Junius on this place who begins the fourty two moneths or 1260 yeeres of this treading under foot from the passion of our Lord endeth it in Boniface the eight who was created Pope in the yeer 1294. from which the thirty foure yeeres of Christs life beeing deducted there remaine 1260 yeeres now concerning this determination I will speake afterward Bellarmins objections against this opinion are not solid He saith Ibid. cap. 8 that the scripture indeed speakes of weekes of yeeres Levit. 25. Dan. 9. but that we finde not dayes to be put for yeeres or moneths of yeeres Vnto which I answer it is not true that dayes are not put for yeeres for the two alledged places Num. 14.34 Ezech. 4.6 doe plainly shew the same That which he objects that yeeres are not taken for dayes according to the letter otherwise Ezechiel must have lien on his left side 390 yeeres is frivolous for dayes doe not signifie yeeres litterally but according to the pleasure of God so speaking fourty yeeres are imposed upon the Israelites for fourty dayes and on the contrarie for 390 yeeres 390 dayes are granted unto Ezech. so that it cannot bee denied but the scripture in a propheticall sense doth reciprocally put a day for a yeere and a yeere for a day Touching the moneths of yeeres he cavils in vaine For if the scripture allowes of dayes of yeeres weekes of yeeres why not also of moneths of yeeres seeing moneths are reduced into weekes and weekes into dayes The determination I leave to the authors notwithstanding it seems not to bee without some inconveniences For first as concerning the life of Christ In heresi 51 Alogian I rather thinke with Epiphanius that he lived 32 complete yeeres and 74 dayes then 34 yeeres of which I have spoken somthing otherwere So then the end of these yeeres would come short of Boniface VIII Secondlie it sufficiently appeareth by what we have spoken on Chap. 4.1 I will shew thee things which must bee hereafter that this account must not begin from Christs passion or any other time before this vision was exhibited unto John And therefore these yeeres are to begin after the Revelation so after the times of Domitian Thirdly although Boniface indeed most wickedlie trode under foot the holy city yet after him it ceased not for his successours no way inferiour to him in Antichristian tyrannie have gone foreward treading down the Church unto this day Now it is apparent that here is noted the time how long the holy city must be troden under foot by Antichristian Gentiles So that these XLII moneths shal not be ended untill the holie city be freed from this treading down And therefore this opinion also seems to have little soliditie in it The third The third opinion touching Sabbath-moneths is John Fox that excellent writer of the English booke of Martyrs in his conjectures on the Revelation who understands the XLII moneths of sabbaths weekes or yeeres of so many times seven yeeres which make 294. and so many yeeres he reckons from the death of Iohn Baptist unto Constantine the Emperour under whom the Christians first were freed from persecution as therefore saith he the times of the first persecution of Christians under the Jewes and Emperours increased unto 294 yeeres so likewise the last persecution treading down of the holie citie shall endure 294 yeeres beginning from the time that the power of the Turkes first began to increase viz. from the yeere of our Lord 1300. So these moneths should have been ended
Lord and restore the tribes of Israel And 44.16 Enoch was translated into Paradise that he might give repentance unto the Gentiles Matt. 17.11 Helias shall come restore all things And Rev. 11.3 I will give to my two witnesses c. Secondly by the authoritie of Fathers as Hilarie Hierom Origen Chrisostom Lactantius and Austin who affirm that the two witnesses are Henoch and Elias who shall come against Antichrist Thirdlie by reason because otherwise a reason cannot be given why these two were taken up before their death and yet live a mortall life and must dy at an appointed time But verely that in Luk. The Papistical fable refuted 16.29 doth plainely contradict this fable for Abraham shewes that none are to be exspected to come from heaven and preach unto the world but that Moses and the Prophets are to be heard This whole text also touching the martyrdom of the two witnesses with the events that follow therupon doth strongly make against this fiction For how unlikely is it that those two holy men who were taken up into heaven live with God should againe return into this mortal life to be cruelly murdered by the beast And how should it be that their carkeises lying in the streets of the great city should be seen in the space of three dayes a halfe of all peoples nations tribes tongues what shal all the whole world in so short a time flie like Eagles to Ierusalem to behold two carkeises And how shall they all rejoyce send gifts to each other in three dayes time How can two onely within fourty two moneths by their prophesie torment the inhabitants of the whole earth certainly the thing it self speaketh that this place cannot nor ought to be understood according to the Letter And therefore there is some other mysterie in it which Hierom seeing thus writes in Epist. 46. to MARCELLA if saith he we follow the litteral interpretation then we must rest in the Jewish fables that Jerusalem shal be built again and sacrifices offered in the temple to the weakning of spiritual worship and strengthening of carnal ceremonies To the first I answer that the scriptures alledged make nothing at all for the matter Bellarmins arguments answered For the prophesie of Malachie speakes not of a returne of Elias out of Paradise but of John the Baptists preaching in the power and spirit of Elias for so the Angel interprets it to Zacharie Luk. 1.17 He shall goe before him in the spirit and power of Elias to turn the harts of the fathers to the children c. So Christ himself speaking of John Matt. 11.14 saith If yee will receive it hee is Elias which was to come namely according to the prophesie in Malach. 4.5 teaching us how that prophesie was fulfilled in Iohn the Baptist Bellarmin insists on the contrarie that Elias is to come before Christs last comming For it is said I send him before that great and terrible day of the Lord shall come But this is not of necessity to be understood of the last day of judgement because the first comming of Christ was also great by the mysterie of his incarnation and miracles and terrible to the wicked witnesse Herods and the Iewes trembling But be it granted that Elias shall also come before the last day Yet Malachie saith not that he shall precisely come three yeeres an half before the judgement The former place of Ecclesiasticus makes lesse for the fable both because it is aprocrypha and so proves nothing as also because the Latine reading is faultie as differing from all Greek copies Of Elias it is said Chap. 48.10 Thou art written for reproofes in times to pacifie the anger of Gods judgement in wrath to turn the heart of the father to the child and restore the tribes of Israel The which things he is said to have done not after his translation into heaven of which it followeth afterward in vers 13. but in the time of his prophesying on earth The other place of Ecclus 44.16 is thus in Greek Henoch pleased the Lord and was translated beeing appointed an example of repentance unto the Nations But the old version thus renders it falsly that he might give repentance unto the nations Now while he lived he was an example of repentance unto those of his time The place of Matt. 17.11 doth manifestly speak of the Baptist For Christ there plainlie affirmes that Elias was alreadie come to wit the Baptist whom they acknowledged not but put to death That which goes before Elias indeed shall first come and restore all things doth not make any thing for the fable but the place confirmeth Malachies prophesie that is as Elias was certainlie to come so now he was already come and that the same prophesie was fulfilled in the Baptist It was the opinion of the Scribes that Elias the Thesbite should come before the Messias who because he was not as yet then come therefore they denied Christ to be Messias But Christ declares the false hood of their opinion because not Elias the Thesbite but John the Baptist was prophesied of by Malachie But the Baptist did not restore all things how then is he Elias yea but he did restore all things according to the limitation of Malachie and the Angel in Luk. 1. For he prepared the way of the Lord turned the hearts of the fathers unto the children c. The opinion of the Fathers without the scriptures proves nothing neither do the fathers agree in one some will have the two witnesses to be Elias and Henoch Others Elias Elisha Others Elias Moses Others Moses and Aaron because they turned the waters into blood Others Elias and Jeremie Now if any desire to know more of the dissentions both of the old and latter writers about these witnesses Vestigat p. 578. he may read in Alcasar foure wayes of opinions The FIRST way saith he is interpreted of two men beeing to preach in Antichrists time The SECOND of Antichrists time indeed but not of two men The THIRD of two men but not of Antichrists time To be short the fourth neyther of two men nor of Antichrists time Againe every of these wayes are devided as it were into diverse divisions of Pathes and other things there following Hee himself goes in the fourth way the worst and falsest of all The two witnesses he makes to be two great vertues WISDOM and HOLINESSE as preachers of the Gospel in the primitive Church against the Iewes which new opinion needs no refuting seeing it is manifest that here mention is made not of qualities but men preaching against the Beast or Antichrist They who will have these to be precisely understood of two men would have had more shew of reason in applying the same to Iehoshua Zerubbabel seeing they two Zach. 4.3 are called two Olive-trees two candlesticks unto which these two witnesses are here likened ver 4. To his reason I answer that it is
that unto us a certaine deliverance is here shewed but confusion to the adversaries Let us therfore patiently suffer his tyrannie for it shal neither dure long nor hinder our salvation For being overcome we conquer Euseb lib. 4. histor cap. 12. This caused Antoninus the Emperour to forbid the governours of Asia to draw the Christians before their tribunals and punish them because saith he by dying they overcome for they rather choose to die for Christ then to live After three dayes That is as Rupertus saith well After a little while although it seem long see v. 9. First the miraculous vivification glorification of the witnesses is described Secondly the effects following upon the enemies For the first The spirit of life That is their vital spirit by an Hebraisme or life that is the soule or ghost which they gave up at the hour of death is said to enter into them from God that is by a divine miracle and that they stood upon their feet which phrases seem to be taken out of Ezech. 37 and shew both Gods omnipotencie by which he restores the dead to life as oft as he pleaseth as also the immortalitie of the soule which though separated from the bodie yet is not killed by tyrants but doth live with God shal return from him into its own bodie againe Now to the sense The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three dayes Papists opinion touching the vivification of the two witnesses And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated or perfected But their fabulous opinion touching Enoch Elias hath often been refuted the which is here also manifestlie contradicted in that the two witnesses are said to have tormented the inhabitants of the earth Now it is absurd to imagine that two poore prophets should torment all the tribes peoples nations and tongues of the whole earth in the space of three yeeres So that this dualitie of the witnesses so to speak cannot be restrained to two individuals or unto two precisely Now however the vivification of the witnesses shall literallie come to passe in the end of the world yet unto that the spirit here hath no respect at all But by this vivification is signified a perpetuall restoring of witnesses unto the Church militant viz that in stead of such whom Antichrist puts to death the Lord will raise up others to hold forth the testimonie of Christ and strongly oppose the Beasts kingdome For when Antichrist shal thinke that all Christs witnesses are suppressed then others restored to life shall renew againe the battle against him As therfore Elias is said to have lived againe in John Baptist not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the sowle out of one bodie into another but in condition or nature of office because John came in the power and spirit of Elias preparing the way for Christ So the two witnesses As for example John Husse and Jerome of Prague being killed by the Beast they lived againe after three dayes an half in Luther Melanchthon others c. And to this purpose that of Husse being led to his martyrdom doth excellently serve At the end said he of an hundred yeeres which before God are scarsly three dayes yee shall answer to God and to mee He said also now indeed ye burn a Goose for Husse in the Bohemian tongue signifies a goose but out of his ashes shal arise a swanne which yee shall not be able to rost Foretelling that which afterward came to passe for just so many yeeres after Husse was burned Luther begane to oppose Popish pardons which was the beginning of reformation and bringing down of Popery This restoring of the witnesses to life serves for the consolation of the Church militant feeing there shall alwayes notwithstanding all Antichristian persecution be some faithfull professours of the truth who shall strongly fight for the glorie of Christ So then if Antichrist kill the two witnesses God will againe vivifie them and make them to stand upon their feet by raising up others in their place That which is added touching the Glorification of the witnesses serves also to comfort us For to whom Antichrist shall deny the fellowship of men to them God will vouchsafe a heavenly fellowship such as he shal exclude out of the world God wil receive them up into paradise they whom here he will not admit to be honourablie buried them God will crown with the glory of everlasting life This is that which followeth v. 12. 12. And they heard a great voyce from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same houre was there a great eartquake and the tenth part of the citie fell and in the earthquake were slaine of men seven thousand and the remnant were afrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe commeth quickly 12. And they heard a great voyce Not the enemies but the witnesses restored to life heard this voyce This shall be Christs voyce who according to his promise will call his witnesses unto him into glorie It shal be Great because of the power thereof for it shal bring the witnesses to glorie and strike a terrour into the adversaries Come up hither To me into my glory that where I am yee may be also Ioh. 17.24 And they ascended up into heaven in a cloud After Christs example who ascending into heaven was taken up and received by a cloude 1 Thess 4.17 And often the cloudes are called Gods chariot Christ also shall return in a cloude to judgement And we shall be caught in the cloudes to meet the Lord in the aire Now to seek for other allegories in this cloude is needlesse Moreover this glorification of the Martyrs begins presently at their departure out of this life when their spirit goes unto the Lord but shall be comsummated in the last day the which was shadowed out before in Chap. 6. under the fift seale Moreover this also serves for the honour credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as hereticall and propagate the same far and neere in spite of all adversarie power whatsoever Thus the world shall know that they were no deceivers but the true witnesses of Iesus Christ And therefore in this place the spirit doth animate the professours of the Gospel least being terrifyed by the tyrannie of Antichrist they should prophesie the more remissely If he labours to put them to death God wil restore them to life If he cast reproach on them in this world God will crown them with glorie in heaven For blessed are yee when men persecute you rejoyce for great is
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
mongrill as being Apostolicall in name but apostaticall in deed Like as a Libard and a Lion comming together engender an adulterate Leopard Page 119. he saith that the worshippers of the Beast worship the Divell in the Pope And againe That the Pope hath it from the Dragon that he is a sacrilegious and tyrannicall person wasting on himselfe and his creatures the goods of the poore and destroying men for his filthy dung sake And whereas he is the greatest hypocrite and calleth himself Apostolicall yet he despiseth Apostolicall conversation above all men living Ibidem Who was able to fight with the Beast or resist his will in regard of his twofold supreme power viz. Imperiall and Priestly which be pretendeth to have ever the Church Militant And page 120. It appeareth therefore when the Pope sitting in the Temple of God extols himselfe above all that is called God or is worshipped that he boasteth as if he were God and so consequently bewrayes himselfe to be that son of perdition who commonly is called Antichrist With many like places Franciscus Petrarcha a most eloquent Philologer of Italy in his time wrote such things Anno 1370. against the Pontificall sea as almost Luther never spake worse In his 15. Epistle lamenting the oppression of the Catholick Church That worthy Court saith he of Jesus Christ that excellent Tower of divine worship is now at length because of our sins being destitute of divine helpe become a den of cruell theeves And of the Popes tyranny I see indeed saith he afar off but not being able to hinder it I refuse to see nigh at hand It is a cruell and infamous guile by which this ecclesiasticall Dionysius vexeth and spoileth our Syracusaes And Epist 16. I speak not what I have heard but seen I know it by experience that there is no charity there no faith no piety no reverence or feare of God nothing that is holy just equall laudable or humane as for love shamefasinesse and purity it is banished thence Touching the truth indeed I am silent for what place is it where all things are so full of lies The aire earth houses townes sireets court-yards porches halls beds roofes of houses clefts of walls the secret and close roomes of houses and temples the seats of Judges and Popes yea in the last place the very mouthes of men their becks gestures voices and countenance And Epist 19. Behold now thou touchest with thy hands and seest with thine eyes what that last Babylon is viz. angry raging dishonest and terrible To which neither that Egyptian Babylon the worke of Cambyses nor the more ancient royall Assyrian Babylon built by Semiramis is equall c. Behold thou seest a people not onely adversary to Christ but that which is worse under Christs Ensigne rebelling against him and fighting for Satan c. For what else I pray you is daily practised by Christs enemies and the pharisees of our age doe they not buy and sell and make merchandise of Christ himselfe whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple and gold whom they load with pretious stones salute and worship him I say they put to sale and make merchandise of here on earth and as if his eyes were covered and saw not they crown with the bryars of wicked treasures 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 what in them lies The Papists crucifie Christ doe again and again deridingly drag him as naked poore and scourged on mount Calvary and wickedly consent to naile him to the crosse And O shame O griefe O indignity even such the Romanists are at this day as it is reported Whereupon one merrily made these pithy verses Roma tibi fuerant servi domini dominorum Servorum servi nunc tibi sunt domini Once Lords of Lord O Rome thy servants were But servants now of servants thy Lords are Petrarcha goes on Epist 20. touching the Pontificall Babylon In the kingdom of covetousnesse nothing is counted as lost so that mony be safe there the hope of life to come is but a vaine fable and what is spoken of hell is all fabulous The resurrection also of the flesh the end of the world Christs comming to judgement are esteemed as fopperies c. O Babylon the worst of things situated on the fierce bancks of the river Rhone thou famous or rather infamous whore cōmitting fornication with the kings of the earth in very deed thou art the same whom the holy Evangelist saw in the spirit Thou art I say the same and no other sitting upon many waters c. The woman clothed with purple and scarlet and glittering with gold pearles and precious stones having a golden cup in thy hand full of the abomination and filthinesse of thy fornication Babylon knowest thou thy selfe Certainly that which followeth onely agrees to thee and not to any other BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH Hear the rest And I saw a woman drunken with the blood of the Saints and the blood of the Martyrs of Iesus Why art thou silent Either shew some other that is drunken with this blood or else if thou canst deny that thou art not this drunken woman And Epist 21. against the Popes the Princes of darknesse Let the gods and goddesses nay rather the God of gods destroy them all both living and dead with their treasures and wicked works who being fatted with the blood of the heavenly Lamb doe spurne and rebell c. But why or to what end that we may see the good overwhelmed the wicked raysed up Eagles to creep and Asses to flie to see Foxes on chariots Kites on towers Doves on the dunghill Wolves at liberty Lambs in fetters to be short Christ banished ANTICHRIST to be Lord and Beelzebub judge c. These things wrote Petrarcha and more also Besides more then 230. yeeres agoe lived Michael Cesenas chiefe of the Minorite Friers The Pope Antichrist who openly accused the Pope to be ANICHRIST and called the Romish Sea the Babylonish harlot drunken with the blood of the Saints But for brevity sake I refer the Christian reader unto the Catalogue of witnesses of the truth where it is most clearly proved by innumerable witnesses of Christ Catal. testium verit Tom. 2. p. 79. before Luther was borne that the Pope of Rome was Antichrist Now let us consider the wisdome that is in the number of the Beast of which John cryes out Here is wisdome From the number laid down 666. he closely bids us to search our al the other mysteries for here we have the name of the Beast Latinos Romanus This name both the Greek and Hebrew number doth declare By the name also we have the Character for all that will buy and sell must professe the Latine service or Romane faith and be
to fill drinke to the poore So that to drinke out of the mixt cup for so the words may be translated is to drinke out of a cup filled with the wine of Gods wrath and this wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not allaied with water to denote its strength and efficacy to make drunke Brightman understands this pure wine said to be mixt of divers kindes of wines mingled together which mixture saith he doth much sooner beget drunkennesse The sense is all one Of his indignation and anger The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies furie or great indignation and is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger The words seeme to be taken out of Psal 75.9 A cup is in Jehovahs hand and the wine is red it is full of mixture And Ier. 25.15 Take the wine-cup of his furie at my hand and cause all the nations to whom I send thee to drinke it This Cup of his anger the Lord in the following Chapter divides into seven vials the which being full of his wrath he will powre forth on the Antichristian idolaters six of them in this life but the last in the end of the world Therefore he threatneth temporall and eternall punishments The temporall he expoundeth specially in Chap. 16. here the eternall are more clearly described And he shall be tormented with fire and brimstone This is a declaration and an amplification of their punishment He shall drinke of the wine of wrath that is he shall be tormented for as he drunke the wine of pleasure so likewise he shall drinke the wine of torment and that eternally He addes the matter of the torment With fire and brimstone Brimstone is soon set on fire burnes strongly is not easily extinguished and causeth a filthy smoak and deadly stinke Fire is nourished by brimstone it devoures and destroyes combustible things the burning therof is intollerable torment to the body Not as if there were materiall fire or brimstone in hell but the grievousnesse of the torment is hereby noted It seemes to be an allusion unto Psal 11.6 Vpon the wicked he shall raine snares fire and brimstone and an horrible tempest shall be the portion of their cup. This is expounded in Chap. 19.20 where the Beast and they that worship him are to be cast alive into a lake of fire burning with brimstone This is the torment of hell Luk. 16.24 Isai 66.24 Mark 9.43 Luk. 3.17 in which the glutton being to this day crieth Father Abraham have mercy upon me for I am tormented in this flame The Scripture doth not finde words as it were sufficiently to expresse the unspeakable torments of the wicked Isaiah saith The worme of transgressours shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh Christ Math. 8.12 calls it utter darknesse where is weeping and gnashing of teeth 5.22 hell fire 25.41 everlasting and unquenchable fire Paul saith Rom. 2.9 2 Thes 1.8 Tribulation and anguish shall be on every soule that doth evill and againe The Lord will take vengeance in flaming fire on them that obey not the Gospell IN THE PRESENCE OF THE HOLY ANGELS AND IN THE PRESENCE OF THE LAMBE The Lambe shall be the Iudge of the ungodly who despised him and as much as in them lay exposed him to be torne by the Beast The Angels are added to the Lambe as sumners by whose ministery all men shall be gathered from the foure corners of the earth and presented before the tribunall seat of Christ to be judged The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before which is attributed as well to the Angels as to the Lambe signifies that the Angels shall not onely be beholders of the torments of the wicked but also executioners of the same So the Apostle They shall be punished with everlasting destruction from the presence of the Lord 2 Thes 1.9 and from the glory of his power Holy to distinguish them from evill angels concerning whom Paul saith Know ye not that we shall judge the Angels 1 Cor. 6.3 11. And the smoke of their torment He further amplifies the torments of the wicked if happily the kings and inhabitants of the earth might be restrained from worshipping the Beast by the horrour of cruell torments The smoake of their torment by an hebraisme he calleth it a tormenting smoak Or by a metonymia of the signe the fire tormenting them But I rather approve the former because he had before spoken of their torment by fire Now what is more bitter then to be tormented broyled and stifled with smoak Before in Chap. 9. the smoak of the bottomlesse pit did denote in a sence somewhat different the darknesse of doctrine brought into the Church by the Pope of Rome through the operation of Satan And this belongs to the matter of the infernall torment What smoak is whether it be in hell not that there is a reall smoak in hell for properly smoak is an exhalation or fume arising out of a materiall fire which is not in hell otherwise the smoak must cease when the matter is wholly consumed but the Scripture doth metaphorically shadow out the grievousnesse of the torments in hell from things known unto us and very hurtfull as calling the same smoake fire brimstone the worme c. Ascended for ever and ever Smoak by its lightnesse ascends upward and so the smoak of eternall fire shall ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into ages of ages that is for ever and ever for it is an unquenchable fire Isai 66.24 Hence we see that the torments of the wicked in hell shall be everlasting and without end Before in Chap. 8.4 The prayers of the Saints are called a smoak ascending up before God by a more noble metaphor That smoake was sweet and pleasing to God as being the smoake of incense But this here is stinking and pestilent unto the wicked as being the smoak of brimstome The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend argues that the place and fire of hell is beneath but where it is they shall feele who too curiously seek it And they have no rest day nor night He signifies their continuall torments without any intermission they shall not now and then have rest but shall be perpetually tormented Thus hitherto the Glutton cryeth in hell without intermission I am tormented in this flame For as hell fire shall not be extinguished no not for a moment so the wicked shall not have so much as a moments respite from torment but in this unquenchable fire they shall be like incorruptible firebrands never to be consumed O most miserable men whom the cogitation and perhaps horrour also of so great tormenrs hath not hitherto moved to repent and forsake the worship of the Beast Before Chap. 4.8 this same phrase is applyed to the foure Beasts And they rest not day and night saying holy holy holy Lord God Almighty And to the sealed in their foreheads Chap.
this Type the thing in hand doth very well answer for the Antichristian Babylon hath chiefly by two Monuments stood unmoveable Outwardly in stead of walles The walles of the Romane Babylon she hath Emperours kings and nations who as Vassals to the Pope do at his becke take up Armes in defence of Babylon Within her is Euphrates drawing to Rome as through a deep channell the treasures of the world in so much as the Churches Eschequer doth far surpasse the Treasures of all Monarchs in the earth It hath bin observed that in most Provinces Clergie-men have had Two-thirds of all rents scarcely one third remaining to the Prince and people Thus as Babylon gloried because of her deep waters so Rome boasteth of her excessive riches but like as the waters of Euphrates being diverted the River was dryed up The deepe waters of the Romish Babylon and thereby an easie passage was prepared for the kings of the East who tooke Babylon in one night Even so Romes holy tribute being intercepted and derived otherwhere there will be an easie way made for faithfull kings and teachers to passe as through dry Foordes Rev 18.8 that new Babylon may fall in one day and bee destroyed If thou aske who shall make the ditches and turne these Tributes of Rome another way See the History of Cyrus his army wrought day and night till at length the worke being finished Cyrus himselfe opened the Sluces and drew the waters from the City so the continuall labours and endeavours of Gods ministers shall prepare the ditches and Cyrus the Lords anointed Isay 54.1 that is faithfull kings and princes shall themselves open the more thus prepared draw backe the Rivers of Babylon and convert her Tributes to better uses as in Chap. 17. ver 16. is plainely taught unto us Thus we have heard the meaning of the sixt Viall which without doubt is proper and true for Babylon shall receive no plague more grievous then this before the totall destruction thereof Neither is this interpretation new or lately thought of by us but even my Anonymus hath exprest the same 260. yeers agoe in these words He dryed up that is The preaching of the Gospell doth and shall cause men to take away all temporall things that is Possessions and earthly Dominion from the Clergy and they shall no more be given unto them Neither are the waters of Euphrates onely begun to be dryed up a little but almost a hundred yeers the way hath bin a preparing for the kings of the East to invade Babylon Thus Bohemia in a great measure is fallen off from Antichrist and long agoe hath denied to encrease Babylons waters The like we see in England Scotland Denmarke Swethland with a great part of Germany France Poland and Hungarie And what would ye thinke if at last the waters of Italy and Spaine should be dryed up also But let us see the industry of the Beast in keeping off this plague While Cyrus of old prepared the motes and built Turrets before the walles of Babylon they scorned him and therefore it was no wonder they perished on a sudden because of their securitie But the Romish Babylon will more carefully stand on her watch and make the siege of the Easterne kings tedious and difficult as it followeth 13. And I saw come out of the mouth of the Dragon The internall effect of the sixt Viall we have heard spoken of The drying up of Euphrates being the sixt plague of the Beast The externall effect now followeth viz. the Beasts Ambassage unto the Kings of the earth to make Warre for to keepe off the plague The Connexion is to be considered By six Plagues the beast is almost wasted I. By the venemous ulcer on such as had the marke of the beast II. By the death of every living soule in the corrupted Sea III. By the blood of the Rivers and Fountaines IIII. By scorching of men by the heat of the Sunne V. By the darkenesse of the Beasts kingdome VI. By the drying up of the River of Euphrates Now because the Beasts kingdome shall seem by all these plagues to be brought to a most desperate condition he on the contrary will leave nothing unattempted for to uphold the same And as the Poet speaketh Flectere cum nequeat superos Acharonta movebit And therefore to advance his throne againe and bring backe the waters of Euphrates into the Channells of Babylon he will not feare to lift up his hand against Heaven but by an unheard of fury will move warre against God and by his Legates sollicite and draw the kings of the earth into the Confederacie of this warre But with what event Here indeed it is not mentioned but shall be declared in the following Vision Chap. 19. Namely that this his last rage shall expose the Beast his kingdom and the kings his Associates unto utter destruction This is the summe But because this last tumult shall be raised by the Beasts Legates Iohn here expoundeth in order from whom they are sent and to whom who and what manner of Messengers they are wherefore they are sent together with the successe of their Message all which things we will briefly consider The Authours of the Ambassage are The authors of this war ambassage the Dragon Beast and False Prophet Of the Dragon and Beast we spake in Chapter 13. The false Prophet is here first mentioned Now there we shewed that he is the same Land-beast who by great signes caused the Sea-beast to be worshipped and this will more clearly appeare in Chap. 19.20 where the same effects are attributed to the False Prophet which before were spoken of the beast rising out of the earth Moreover we there made it appeare that both Beasts do represent one and the same Antichrist under a divers shape The former as a King The latter as a deceiver Out of the mouth therefore of these three goe forth these three Messengers that is they are sent by their invention counsell commandement and authority for this is meant by the Type of going forth out of the mouth How the three Legates proceed out of the mouth of these three seeing Satan properly hath no mouth Neither is the sense as if one should proceed out of the mouth of the Dragon another out of the mouth of the Beast and the third out of the mouth of the False Prophet for thus their originall and authority would seem not to be equall But that they all three go forth as it were out of one mouth by the common conspiracy of the three aforesaid parties for to performe their interprize viz with lies in behalfe of the Dragon who is the father of all lies and by tyranny in the behalfe of the Sea-beast who represents Antichrist as he is a secular Monarch and withall deceit of unrighteousnesse in behalfe of the Land-beast that is Antichrist as he is a spirituall Impostor Now let us consider the Messengers themselves Three impure
But by that war God will root them both out together It is called a great Day because the judgement of that day shall be great and wonderfull by the slaughter of all adversaries of which in Chap. 19. 15. Behold I come as a thiefe By a prophetical Parenthesis he exhorts us unto watchfullnesse And it is inserted by the occasion of that great Day in which the enemies shall come to fight against Christ Christ then on the contrary shall come to cut off the adversaries Now this his comming shall be sudden and unexpected like a thiefe in the night as Mat. 24.43 Luke 12.39 1. Thessa 5.2 Reve. 3.3 We must watch therefore least being brought asleepe by the cares of the World we be on a sudden oppressed by that great day of the Lord. And keepe his garments That they be not polluted with the defilements of the flesh and of this World or rather that they be not secretly stollen away for if their garments be taken from them they shall be forced to goe naked having nothing wherewithall to cover their shame 2 Cor. 92 This exhortation agrees with the doctrine of the Apostle We desire to be clothed upon with our house which is from Heaven if so be that being clothed we be not found naked And with that of Christ unto the Bishop of Laodicea Chap. 3.18 I counsell thee to buy white raiment that thou mayst be clothed and that the shame of thy nakednesse do not appeare See the exposition on that place And indeed Beza supposeth that this Parenthesis is for some reason from thence here inserted but there is no cause of such suspicion seeing the occasion of the Parenthesis is manifest and that the metaphor taken from garments is familiar to this Booke 16. And gathered them The old Version And he shall gather them as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in his latter Edition he gathered them according also as it is in our English Translation to wit Christ or God referring it to the foregoing Verse But in his former more rightly And they gathered them viz. the three uncleane Spirits for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do cohere as if he had said The spirits went forth to gather the Kings of the world and they gathered them the 14. verse as we have shewed being inserted by a parenthesis It is true the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number may carry both senses notwithstanding it plainely appeares from the end of the Spirits going forth that in the Text by an Atticisme usuall to the Greekes the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits being plurall is joyned with a verbe of the singular number Now the end of the Ambassage of the uncleane Spirits was to gather the Kings least therefore it should seeme they had bin slacke in their office their endeavour is added And they gathered them viz. to the Battell for by their importunitie subtilty and jugling they perswaded the kings to take up this warre The Kings therefore of the earth and of the whole world are in readinesse with their armies for to defend the Beast against God Almighty O detestable madnesse The whole world will be up in armes no corner shall be in quiet or free from the warre of these frogs And indeed it seemeth that towards the end of the world it shall come to passe that not onely Popish kings who then shall be but few but also forraine and barbarous nations as of India Asia Africa being induced by the craft and deceit of the frogs shall joyne their forces against the professours of the Gospell for to restore the authority of the Pope What a confusion shall there then be in all places And how great shall the feare and trembling of the godlie bee Now what shall be the event of this unhappy expedition This is reserved to the following Vision onely the place where the battell shall be fought is set forth by the Hebrew word Armageddon Of Armageddon the place of the battell concerning which if I should alleadge the severall guesses of Interpreters seeing it seemes not to be manifested either by Scripture or Histories time would faile me In the writing of the word copies do differ generally it is writen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmageddon with two dd some have it Harmagedon with one d some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermagedon with E divers significations are also alleadged Jerome expounds it The mountain of thieves Others A cursed Troup from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others The army of malediction or destruction Others The deceit of destruction Others The ruine of the River or streame Others The mountaine of the Gospell Others The mountaine of apples or fruit Two of these opinions I like best First theirs who render it The deceit or guile of destruction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies cutting off or ruinating that the very place of the battle it selfe might discover the imposture of the Frogs who having put the Kings in hope of a great prey should deceitfully bring them into the place of their destruction where they shall be slain in a horrible manner not by the sword of men but by the sword of Almighty God for while they tumultously rage and fiercely fight against the Gospell in a moment they shall all be oppressed by the last judgement and be cast into the Lake of brimstone with the Beast false Prophet and the Frogs as it is in Chapter 19. verse 19. The other opinion of Beza I rather approve that Armageddon is that place where Josias unhappily fighting with Necho king of Egypt was slaine as we read 2. Chron. 35.22 Zechar. 12.11 where it called the field or valley of Megiddon here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountaine Megiddon for at the foot of the mountaine was a valley or large field for Combat but Megiddo was not the name of the mountaine or field but of a citie after which the field and the mountaine called Gilboe neer unto the same took their denomination Neither doth it hinder that the field Megiddo was tragicall not unto the adversaries but to good Iosias for it may be answered that two things are here aimed at The opportunity of the place as being most fit for battle and the mourning which there was of old for the death of Iosias the which at last shal be here in regard of the destruction of the adversaries The summe is this This cursed armie here treated of shall bee gathered into the place of its destruction which is not meant of one certaine place but wherever it be that these unblessed Troupes shall then gather themselves and rage against God there the day of judgement shall come upon them The pouring out of the seventh Viall into the Ayre 17 And the seventh Angell poured out his Viall into the ayre and there came a great voice out of the
Earthquake Chap. 6.14 the mountaines and Islands too are said to be removed out of their places in an allegoricall sense but not to have fled and vanished away as in this place Now after what manner Antichrist removeth the Mountaines and Islands both civilly and ecclesiastically we have there declared 21. And there fell great haile of a talent waight The fourth kind of signes are on men haile of a talent weight falling on the heads of the ungodly In men It is an allusion unto the seventh plague of Egypt where haile mingled with fire very grievous such as there was none like it in all the land of Egypt since it became a Nation Ex. 9 24. smote all that was in the field both man and beast and broke every herbe and tree of the field We read also of another grieyous kind of haile when great stones from Heaven fell on the Canaanites and slew more of them then did the sword of the Israelites Ioshua 10.11 But the foresaid was nothing in respect of this which shall be of a talent waight that is he will cast downe haile like to huge Bullets of an hundred pound such as a strong man is hardly able to move much lesse escape without being hurt or killed if they fall on his head Thus I rather take the talent for our hundred pound weight then for the money talent of 60. or 80. Minas as Luther hath rendred it the Greekes indeed call any thing that is great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentary This haile fell on men yet not on all men but onely upon blasphemers as the effect sheweth for their punishments are here alone described whereas the godly shall be as free from this haile as were the Israelites of old so that it notes the dreadfull destruction of the ungodly which shall be as terrible as if haile of an hundred pound weight fell on them and crushed them to pieces And who knows but that this very thing shall be litterally accomplished for touching the signes of the last day nothing must be thought incredible And men blasphemed God A horrible effect of the plague The wicked being crushed by the haile after the example of the Aegyptians and Canarnites will cry as before to the Mountains fall us and to the hills cover us c. wishing that they might perish and bee consumed by the same but they shall onely be smitten therewith their plague not being ended in one day but shall bee tormented for ever and ever as we heard before in Chap. 14.11 Therefore being turned into furious rage they shall blaspheme and accuse the LORD as it were of cruelty as having lost all hope of being ever freed from the torment of the haile Therefore hee saith They blasphemed God because of the plague of the haile for the plague thereof was very great The which is a briefe description of the eternall torments of the Reprobates who will never repent of their wickednesse Because of these blasphemies Brightman supposeth that the end is not here spoken of for then saith he the wicked shall themselves subscribe to the sentence of the Law and say Amen unto the same But wee are to minde that howsoever they shall inwardly indeed subscribe as being convinced in their consciences that they suffer justly yet outwardly with their tongues they will never cease to poure out blasphemies against Gods administrations for if they feared not to breake forth this way against him while they lay under temporall plagues what wonder is it then if they doe the like or more when they shall bee tormented with the last plugue of the haile that is in hell for ever Thus we see that the fife Vision endeth with the end of the world The PREFACE to the Sixt VISION Touching the Iudgement of the great Whore contained in CHAP. XVII XVIII XIX THe sixt Vision comprehended in Chap 17.18.19 is a supply and gives light to the foregoing Visions especially to the third fourth and fift as far as concernes the two latter Acts which treated of Antichrist of these I say it is as it were a plaine Commentary so that wee may no longer doubt but Rome is certainly the seat of Antichrist and that the Pope of Rome is the very Antichrist figured out and revealed in this prophesie In the third and fourth Vision Iohn saw a monstruous beast rising out of the bottomlesse pit and the Sea Chap 11 7 Chap 13 1 having seven heads and ten hornes which killed the two witnesses made war with the Saints c. now there it was somewhat obscure what should be signified by this monster But here the whole mystery of the beast is explained viz. who he is who his heads are his horns In the fourth Vision also he saw a woman ready to be delivered Chap 12 8 9 10.11 12 16 whom the Dragon immediately persecuted and caused to flie into the wildernesse out of the sight of men here now he rehearseth how in stead of the woman formerly hanished he saw another viz. a whorish woman clothed in scarlet and sitting on a beast and that this woman is the great citie on seven hills the Queen of cities and Empresse of the world that is Rome In the said Visions chap 11 7 chap 14 8 he made mention of the great city Babylon whose destruction was proclaimed by the second Angell here he prophetically fores heweth that that great Babylon is Rome and that it shall at last be burnt with fire even by the hornes themselves of the beast that is by such Kings who before gave their authority unto her In the fift Vision he saw the great citie divided into three parts chap 16 19 cap 18 29 and overthrown by a great earthquake Here by a propheticall demonstration he more plainly describeth the fatall ruine thereof In the foresaid Vision the sixt viall being poured out he saw the kings of the earth and of the whole world gathered together by three unclean spirits chap 16 14 chap 19.11 to war against God Almighty in defence of the Beasts kingdom Here excellently he describeth the batell it self and the dreadfull issue thereof the victory of Christ and the casting of the beast and all his confederates into the Lake of fire By all which it is manifest in the first place that this vision as I said doth give a most clear light to the things before yea to the whole Revelation Secondly that the scope and use indeed of this vision in generall is to terrifie the adversaries that they might not be lifted up The use of this Vision because of their prosperity and presume against the church in hope allwayes to escape unpunished as also to comfort the godly least being offended with the present outward lustre and power of Antichrist and overcome by their manifold calamities they should faint under the same but in hope of a happy issue persevere constantly under the crosse fighting the good fight of Faith against the heast
whom it is commonly said Vendit Alexander cruces Altaria Christum Vendere jure potest emerat ipse prius Allexander sels Crucifixes Christ and Altars high And reason good he should do so for first he did them buy Of such kind of Merchandizing MANTUAN Venalia nobis Templa Sacerdotes altaria sacra coronae Ignis thura preces Coelum est Venale Deusque Temples Priests Altars Sacred things and Crownes renowned too Fire Frankincense Prayers Heaven and God here sell we do Who now will wonder that this merchandize shall hasten Romes destruction Hitherto the first Angell The second comes forth The second Part of the Chapter An Exhortation to the Godly to go out of BABYLON The lamentation of Kings Merchants Shipmasters and the rejoycing of the Heavenly Inhabitants 4 And I heard another voyce from Heaven saying Come out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues 5 For her sinnes have reached unto Heaven and God hath remembered her iniquities 6 Reward her even as shee rewarded you and double unto her double according to her workes in the Cup which shee hath filled fill to her double 7 How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen and am no Widow and shall see no sorrow 8 Therefore shall her plagues come in one day death and mourning and famine and shee shall bee utterly burnt with fire for strong is the Lord God who judgeth her 9 And the Kings of the Earth who have committed fornication and lived deliciously with her shall bewaile her and lament for her when they shall see the smoake of her burning 10 Standing afarre off for feare of her torment saying Alas alas that great City Babylon that mighty City for in one houre it thy judgement come 11 And the Merchants of the earth shall weep and mourn over her for no man buyeth their merchandize any more 12 The Merchandize of gold and silver and precious stones and of pearles and fine linnen and purple and silke and scarlet and all thin wood and all manner vessells of Ivory and all manner vessels of most precious wood and of brasse and iron and marble 13 And Cynamon and Odours and oyntments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and slaves and soules of men 14 And the fruits that thy soule lusted after are departed from thee all things which were dainty and goodly are departed from thee and thou shalt find them no more at all 15 The Merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16 And saying Alas alas that great City that was clothed in fine linnen and purple and scarlet and decked with gold and precious stones and pearles 17 For in one houre so great riches is come to nought And every Shipmaster and all the company in ships and Sailers and as many as trade by sea stood afar off 18 And cried when they saw the smoake of her burning saying What City is like unto this great City 19 And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich al that had Ships in the Sea by reason of her costlinesse for in one houre is she made desolate 20 Rejoyce over her thou heaven and yee holy Apostles and Prophets for God hath avenged you on her THE COMMENTARY ANd I heard another voyce from Heaven This Angell is only heard but appeares not on the Theater Therefore Brightman calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Namelesse Now wherefore he is not named nor comes forth we need not enquire after it perhaps it might be because he treats of things displeasing but the former also was no lesse odious to the Romanes Therefore we leave this to the wisedome of God We know that in Interludes sometime a voice and words are uttered by persons that are hid that the Assembly may be the more astonished Let therefore this unknowne voyce stir up our attention unlesse perhaps it were the voyce of God or Christ because he calleth the people His. Now the First part as we shewed in the Analysis is an exhortation to the Godly Afterward the lamentation of Kings and Romish Chapmen Lastly the joy of the heavenly inhabitants In the Exhortation the people of God are commanded First to goe out of ROME least they pertake of her sinnes and plagues Secondly to render unto her double Come out of her my people This in Ieremy 51.45 was the voyce of God unto the Israelitish people Goe yee out of the midst of her and deliver yee every man his soule from the fierce anger of Jehovah Therefore here also it seems to be Gods voyce because as I said he calls the people His. The words do a little differ yet the sense is the same and are directed unto all the Godly whomsoever that either have bin are or shall be at Rome not onely within her wals but the limits of the Romish Iurisdiction We see therefore that as there was in Babylon of old the very stocke of abominations a people of God but captive so in the new Babylon although it be the Seat of Antichrist yet there alwayes hath bin is and shall be some Godly and Elect God hath some of his in Babylon but Captives For by this people Rupertus well understands the Elect onely according to the counsell of God Therefore as often as the Papists demand If the Papacy were not the Church where then was it before Luthers time Let us also aske them if Babylon were not where then was the Church in the time of the Babylonish Captivity The church before Luther was in Babylon wherfore as the Old Church was in Babylon but oppressed thorow captivity So the Christian was under the Papacy captivated and oppressed Goe out of her The Israelites were commanded to goe out of Babylon first in heart by shunning her Idols and abominations After Seventy yeers bodily also by returning into Iudea under Cyrus Both goings out of the new Babylon are commanded unto us viz. with our hearts to flee and detest her Idols and abominations and corporally also as much as may be to depart from Rome and shake off the yoake of Babylonish Tyranny by vertue of the commandement Goe out of her By which first we may readily justifie our separating from Popery They indeed accuse us to be Schismaticks Hereticks who are fallen off from the Church But we have not left the Church of Christ but the Babylon of Antichrist God so commanding us Secondly the stupidity or madnesse of some is here reproved who by an unhappy desire to see Rome the Pope Cardinals and Romish Idolatry run to Italy to the great danger of their health Life Estates Conscience Salvation Such also who enjoying
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
he was not able to seduce the Nations any longer or uphold Paganisme But that was in the yeer of our Lord LXXIII This yeare therefore we make the beginning of the thousand yeers of Satans binding From hence unto the Yeer of our Lord 1073. The end of the thousand yeeres are a thousand yeers at which time Pope Gregory VII a Celtiberian Monke and diabolicall Iugler poysoning Alexander II. invaded the Papacy by most wicked arts who sitting on the Papall Chaire the devill began againe to be loosed and to rage tumultuously filling the Christian world in a horrible manner with wars and slaughters by the means of this his cursed instrument But thou wilt say Whether the Dragon were bound in the first thousand yeers Did not Satan in the first three hundred yeers after the descension of the Angell most cruelly afflict the Church by the Romane Tyrants and in the three hundred following yeers defiled the Christian world with most grosse heresies and in the four hundred succeeding yeers raised up the Romane Antichrist out of the bottomlesse Pit giving unto him his Throne and great power working with all manner of unrighteousnesse and cruelty in the very heart of the Church How then could Satan be said to be bound these thousand yeers in which he raged so outragiously I answer The binding of Satan as before I said may not be absolutely understood as if he then could not or did not hurt the Church at all but restrictively unto the cause expressed in the Text so farre as he was then restrained from seducing the Nations any longer that they should not embrace the Faith of Christ To this binding of Satan it is sufficient that then he could not by the Tyrants Iewes or Philosophers hinder any longer the propagation of the Gospell among all Nations And therefore howsoever in great number the Gentiles were converted to Christ and Paganisme every where decayed yet no marvaile though Satan did rage in his principall members and breathed out threatnings by the Tyrants of the Romane Empire and by Hereticks in the Church it selfe Hence arose so many persedutions of the Saints and such great conflicts of the Church with Hereticks during sixe hundred yeers neither is it strange that Antichrist was then raised up by Satan for seeing hee was bound himself he gave his throne and power to Antichrist that the Beast might be the Vicar of the Dragon while he was in bonds and the more furiously exercise all his power Hence the Dragon is said to have given his Throne to the Beast Revelat. 13.2 By which it plainely appeareth how far these thousand yeers do agree with The comparing of the thousand yeers with the 1260. dayes 42. months or differ from the 1260. dayes and the 42. moneths in which the Holy City is said to be troden vnder foot by the Gontiles Chapter 11.2 and the Beast was to rage Chap. 13.5 In some part they agree for in the last foure Ages of these thousand yeers those 1260. dayes and 42. moneths began to run on because in them the Beast began to tread the Church under foot But they differ in that these thousand yeers are referred to Satans binding the 1260. dayes and the 42. moneths to Antichrists tyrannicall reigne They are already ended more then five hundred yeeres these are not fully ended because the Beast hath as yet scarcely reigned a thousand yeers Now those things that are brought against this our opinion Objections taken away are easily taken away FIRST the Order of the Prophesie is objected viz. that the Dragon shall at length after the Beast is cast into the Lake of fire be bound a thousand yeers in the bottomlesse Pit but the casting of the Beast shall bee the ruine of the Papacy Therefore the thousand yeers shall not be begun till at length after the ruine of the Papacy But the major is denyed because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision but not in order of time Before I say Iohn saw the Beast to be cast into the lake in the foregoing sixt Vision being as it were the last Act of that Vision but not in this last Vision in which is now afterward related the binding of the Dragon the which notwithstanding praeceded the casting of the Beast or ruine of the Papacy many Ages being as it were the first Act of this last Vision The plaine and forcing reason hereof is that the Beast and False-prophet shall not be abolished but by the brightnesse of Christs comming to judgement But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement The cause therefore of the errour is that the diversitie of that and this Vision is not observed Secondly they object That if the thousand yeers must begin from the destruction of Jerusalem then that time in which Satan shall be again loosed cannot be called a SHORT SEASON because it containeth above five hundred yea about sixe hundred yeeres But the consequence is denyed for although the time of Satans loosing hath now bin for these five Ages and perhaps shall continue an Age or two more even untill the end of the 1260. dayes the which thing the Lord knoweth Notwithstanding we have a little before clearly demonstrated that it is rightly called a LITTLE SEASON both in respect of God as also in respect of the Dragon and of the Ages past and lastly and that indeed principally in respect of the thousand yeeres of Satans binding then which that time shall be shorter because God will shorten those dayes for the elects sake Thirdly they object that such as have not worshipped the Beast nor received his Character should not then reigne with Christ those thousand yeeres But this is denyed for the thousand yeers were ended in Gregory VII unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on during all which time very many Martyrs and Professours worshipped not the Beast and his Image All these therefore after death did according to their soules live By the figure called Synecdoche a part is taken for the whole and reigne with Christ in blessednesse those thousand yeeres by a Synecdoche because they lived with Christ in the last foure hundred yeers of the said thousand Now in verse 4 I will plainly shew that this Synecdoche is neither unusuall in common speech nor in Scripture or that it derogates any thing from the happinesse of the latter Martyrs As therefore the Martyrs lived not altogether or were all put to death at one time but successively so also they began not altogether to live and reigne with CHRIST in Heaven but successively during those thousand yeeres Lastly It is objected that the devill was not bound in those first thousand yeers because he seduced very many But this was resolved in the first Question for neither are we to imagine that Satan was so bound
of that spirituall Resurrection But this cannot bee for it would follow that none did spiritually live againe that is were converted in the thousand yeeres but the Martyrs alone Secondly this absurditie would also follow that the thousand yeeres being finished all which Spiritually dyed did or shall spiritually rise againe the which thing is contrary to manifest experience I answer 1. Again they take up a false Antecedent viz. that in the former member a spirituall Resurrection ought to be understood for the former clause speaketh of no Resurrection whither Spirituall or Corporall but of the happy living of the blessed Soules with Christ for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived again but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they lived with Christ which two we deny to be of like force and signification Now from a false Hypothesis or supposition the consequences which are thence drawn are also false Hence 2. the whole conclusion is false because the diverse words lived and lived again make both members or clauses to be of a diverse sense neither are they truely Opposites as was shewed in opening of the Text. III. The Assumption is also denyed that the latter member cannot be understood of a Spirituall Resurrection for a little before we shewed that it ought so to be taken IV. The former absurditie followes not both because to the Martyrs are added the Professours also which received not the Character of the Beast that is who refused to embrace and professe the Papists Religion verse 4. Hence Ecclesiasticall Histories testifie that besides the Martyrs there were alwayes some other professing Christians As also because the Speech is indefinite and usuall in Scripture The rest of the dead were not converted not as if none at all were converted but very few as appeares from a like place Chap. 9.18.20 where at the sounding of the sixt trumpet it is said that the third part of men being slaine the rest repented not the which unlesse it bee indefinitely understood a greater absurditie then this should follow viz. that not one man in the whole world did then repent LASTLY the latter absurditie that the thousand yeeres beeing ended all Spiritually dead should also spiritually rise againe which were much to be wished doth no more follow then that the said yeers being ended the soules of Martyrs and Professours should neither live nor reign any longer with Christ Objec IV. From the same Antithesis If the latter member ver 5. speaketh of the Resurrection of bodies then the former in ver 4. speaketh of a Resurrection of bodies also where it s said of the Soules of the Martyrs And they lived that is lived againe The reason of the consequence is because in every lawfull distribution as this is for who should taxe the Holy Ghost of absurditie members are set downe under the same Genus or generall word Now the Genus here is the Resurrection of the dead I answer The falsitie both of the Antecedent and Consequent of this Objection hath already bin so fully demonstrated that there needs no more be added The reason of the consequence is not solid neither can hence the Holy Ghost be taxed of absurdity both because often a Genus of one and the same name is taken in a diverse signification so the living againe of the dead in this place As also because it were wickednes to deny that to the Spirit especially in this aenigmaticall Prophesie which Philosophers Poets and Orators frequently take to themselves viz. in distributions to oppose things metaphoricall to things proper or proper to figurative for the thing it self Now in v. 4. was shewed that this Antithesis is such Objec V. They who so live againe or rise as they begin to reigne with Christ that is by Christ in Heaven they certainely rise in their bodies But the Soules of the Martyrs are so to live againe or rise in the beginning of those thousand yeeres as that they begin to reigne with that is by Christ in Heaven for John saith They lived and reigned with Christ Therefore c. Answer I. The major is denyed a non causa for to the end that the Soules of Martyrs and Confessours should live blessedly and reigne with Christ in Heaven before the last day a corporall Resurrection is not necessary But at the last day it shall be necessary to the end that the Martyrs both in body and in soule may gloriously live and reigne with CHRIST for ever according to the promise of the Gospell II. The assumption is refuted by the proofe it selfe or by Iohns owne words for he saith not that the Soules lived againe or were raised but they lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference whereof children in schooles do understand and hath bin demonstrated ver 4. Therefore the first falsehood so often repeated is a continuall begging of the Question They insist To live and reigne with Christ is to live and reigne after the similitude of Christ or so to live and reigne as Christ now reigneth in Heaven But Christ liveth and reigneth in soule and bodie Therefore the Martyrs not onely lived and reigned with him in soule but in body also I answer I. This glosse overthrows the former for if to live with Christ be to live after the likenesse of Christ in Heaven then it is false that it is to live againe or be raised from the dead on Earth II. The major shall be true after the Resurrection of the dead at the last day when all the Martyrs Professours and Beleevers being raised from death shall in soule and body be allwayes with the Lord 1. Thes 4.17 1. Ioh. ◠2 and see him as he is But before the Resurrection of the dead this is false Otherwise the Soules of such as die in the Lord should not goe unto Christ nor live with him but the Apostle testifies the contrary touching himselfe Philip. 1.23 and of all the faithfull 2. Cor. 5 8 c. Ob. VI. It is agreeable to the justice of God that such as suffered more grievously then others for the confession of Christ should also enjoy longer delight and glory Therfore the Martyrs are to be raised from the dead before the rest of the Faithfull to enjoy the Kingdom of Heaven all those THOVSAND YEERS before the other Answ The major not being universall is false for God doth not all what is agreeable to his justice now or before the Day of Iudgement but will doe the same at that Day See 2. Thess 1.6.7.8.10 Neither is every thing agreeable to divine justice which seemes so to us but whatsoever is revealed in the Scripture otherwise indeed it might seeme to us to bee more agreeable to the justice of God that the Martyrs should presently be raised after their sufferings and be carried with their bodies into Heaven that so they might longer and before others enjoy the Kingdom of glory Objec VII The two Martyrs Rev. 11.11 were
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
worship hee sheweth that God himselfe and the Lambe shall bee for a temple unto it However therefore it hath no Temple of stone Marble or gold yet it shall not be destitute of a temple or performe no worship unto God for God himselfe and the Lambe shall be the temple of it And as now God is worshipped and praised with Hymnes and spirituall Songs in Temples So then all the Saints shall exult in God himselfe and in the Lambe himselfe with eternall praises Iubilees and Songs For then God shall be all in all because hee shall fill all things with joy and with his majesty Then shall the Saints worship before God and rejoyce in him without ceasing from one Sabbath unto another Isa 66.23 Rev. 7.25 as above he said They shall stand before the throne serving God day and night in his temple which temple is here shewed not to be materiall but God himself the meaning is In his temple for in God himselfe who shall be a temple unto them Mention also was made of the Coelestiall Temple in Chap. 11. ver 1. Chap. 15. ver 5. But that temple was onely visionall shadowing out the Church-Militant Notwithstanding that in Chap. 11. ver 19. And the temple of God was opened in Heaven we applied not unfitly to the Triumphant-Church because it was the end of the third Vision touching the Catastrophe of all calamities In that he joyntly makes God and the Lambe to bee that one temple of the Saints XLIII Argument of Christs Deity it is a cleare Argument of Christs Deity For if Christ be the temple of all the Saints of necessity He must be immense omnipotent and infinitely good as God himselfe Now hence againe their opinion is overthrowne who interpret these things of the glory of the Church-Militant For neither the Church during her warfare in this life can no more be without a Temple or Church gathering then to want the outward ministerie it selfe 23. And the Citie had no need of the Sun neither of the Moone He expoundeth what in ver 11. he had said touching the light of the Citie In this life no Citie can subsist without the light of the Sunne and Moone But our Citie shall need neither because it shall enjoy a farre greater light the glory of God himselfe and of the Lambe that is that unapprochable light in which God dwelleth He doth not say that it shall have no Sun 1. Tim. 6.16 nor Moon but that it shall not need them to shine in it closely intimating that then indeed these lights shal be for neither shall the New Heaven be deprived of the ornament of the brightest stars which are now so glorious in this present Firmament yea according to that of Isaias Isa 30.26 the light of the Moon shal be like the light of the Sunne that now is and the light of the Sun shal be seven times more bright but then they shall not serve for use of light as now For there shal be no need of a created light when the increated light Gods immense majesty shall enlighten us Wherefore even as now the greater light doth obscure the lesser so then the glory of God shall darken the light of the Sunne and Moone Therefore the whole Citie shall shine continually with the immense light of divine majesty being subject to no change of dayes and nights which now the continuall risings and fallings of the Sun and Moone doe effect so as there is no Citie in the whole world no not under the Pole which hath alwayes light For although the Polarie Regions have the light of the Sun six months yet afterward the Sun going under the Horizon they are as many months in darknesse And the Lambe is the light thereof In the light also he joynes the Lambe unto God to shew that the majesty and glory of both is equall For however the Lambe in respect of his most glorious flesh shal bee under God Notwithstanding in the majesty of his Deity he shal be that one light of the Citie with the Father and the Holy Ghost Furthermore this place cannot be applied unto the Church Militant For she shall need and enjoy the light of the Sunne and Moone all the time of her warfare in this life But the contrary opinion appeares rather to be confirmed Isa 24.23 because al this seems to be taken out of the Prophesie of Isaias touching the illumination of the New Church under Christs Kingdome in this Life Then the Moone shall be confounded Isa 60.19 and the Sun ashamed when the Lord of Hosts shall reigne in Mount Sion and in Jerusalem And afterward The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall bee upon thee an everlasting light and thy God thy glory Thy Sun shall no more goe downe neither shall thy Moone with-draw it selfe for the Lord shall be thine everlasting light and the dayes of thy mourning shal be ended I ANSWER We must indeed confesse that the Prophet speaketh of excellent graces and of a glorious light of doctrine and knowledge that shal be under Christs Kingdome in the Church of the New Testament which light shal excell the shadowes of the types of the Old Testament like as the glory of God himselfe surpasseth the Sun and Moone so it is said figuratively The Sun shall shine no more in thee nor the Moone give light any longer unto thee because Iehovah shall be thy light for ever for the shadowes and types of Sacrifices and Burnt-Offerings shal be no more because Christ being exhibited who is as it were the Sunne of righteousnesse the New Church shall shine most gloriously beyond the Old in the knowledge of the Gospell and the mysteries of God by the pouring forth of the light of Gods Spirit upon all flesh But we deny that this is the full sense of these Prophesies For the Prophets almost in all their Oracles touching Christs Kingdome prophesie not onely of the Inchoation but also of the Consummation of the glory thereof Otherwise the fulfilling but of very few of them could bee shewed in this Life And this chiefly bewitcheth the Iews in that they seeke and expect a literal accomplishment of the Prophesies touching the Kingdome of the Messias in this world not observing that the Prophets with the beginnings of this Life in which the glory of Christs Kingdome is onely begun joyne also the full accomplishment which shal be at last in the life to come Therefore the Oracles of Isaias touching the abolishing of the light of the Sunne and Moone although they bee now figuratively fulfilled yet the literal accomplishment thereof shal be at last in the Church gloriously reigning in Heaven And therefore they are rightly applied unto the illumination of this City in Heaven Neither are the Arguments for this opinion obscure in the Prophesies themselves For saith the Prophet Iehovah shall be upon thee an
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
Popish Rome is the woman sitting upon many waters 443. And the seat of Antichrist 444. Popish idolatry is fornication 456. The Powring of the first Viall on the earth 378. Of the second Viall 380. Diverse opinions about it 381. Of the third viall and divers opinions about it 382. Of the fourth Viall 385. Of the fift Viall 388. Of the sixt Viall 390. Of the seventh Viall 398. Power received from the Dragon 298. Six effects of the Beasts power 308. 309. Preachers of Gods word how they inflict plagues 376. Praedestination must be taught though many abuse this doctrine 584 The Praerogative of being the first fruits to God is an allusion unto the first fruits of the Law 336. Praetence of Antichristian tyranny is false 241. The vain pretence of Idolaters 242. Priesthood common to all the faithfull 14. Priscilla a false Prophetesse 49. Priscillian declared an heretick by the Pope 129. The Prison is put for all kinde of torments 40. Priviledges of Antichrists marked ones expressed in the Bull of Pope Martin V. 314. Promises how far they become debts 250. The Prophets and Apostles wrought not miracles by their own power 50. To Prophesie again 208. To Prophesie is to Preach Propheticall and Apostolicall Doctrine 224. A Prophesie of the future condition of the Godly under Antichrist 121. A prophesie found in the house of the Governour Salezianus 440. The Prophesie why sealed 583. A Proverbiall description of the ungodly despairing 133. Punishments of the wicked 251. 252. Purgatory 357. Puritie of the Saints whence it cometh 90. Q. QVadratus a disciple of the Apostles 64. A Question concerning the order of the Revelation 365. Quintilla a false Prophetesse 49. R. REligious worship of Angels expresly condemned in Scripture 9. Religious worship unto the Creature simply denied 582. It being a most horrible unpiety 486. The Reasons of the Angel against the worship of Angels cannot be taken away by Idolaters 486. The Red horse is the Church of Martyrs 110. On whom Christ is said to ride 111. To Render the double to Antichrist how it agrees with Equitie and Justice 461. 462. Remedie of pride 77. 78. Repentance described 34. 49. If true comes never to late 79. Why it is necessary 387. Representation of the state of the Primitive Church 106. Reprobates divided into Eight rancks 555. 556. The Rest of the dead who 517. The Rest of the womens seed who they are 279. Their Epithetes ibid. The Revealing of future things is proper to God alone 3. The Revelation It treateth of future things 5. How Iohn received it ibid. It was written by the Evangelist John ibid. It is an holy canonicall book of divine scripture 6. Containing excellent doctrines precepts and promises of the Churches deliverance and of the marriage of the Lamb 6.7 It hath many phrases proper to it self and excelling 8. Where John saw and wrote the same how and on what day 18. 19. Whither the whole was revealed in one Lords day 20. Revenge in the Saints how it can stand with piety and charitie 461. 462. Reward due and not due 586. Reward of the just is blessednes of the unjust exclusion out of the heavenly city 591. 592. Reward in heaven or degrees of glory may be different seeing there shall be degrees of punishment in hell 71. Rewards propounded unto them that overcome 72. Of whom there are three rancks 249. Ribera taxed 14. 20. His opinion of the four Angels 137. His argument not solid 138. His litterall exposition cannot stand ibid. His opinion of the Angel with the Censer 153. His reasons answered 154. His salving of Papall Rome 346. His eschappatories answered ibid. His new fiction in the Popes behalf refuted 347. His reasons touching Romes falling away examined 348. He commits crimen laesae majestatis against the Pope ibid. Contradicts himself and actuseth the Pope of extreme negligence ibid. His fiction refuted 409. 410. 411 c. His false opinion of the beast refuted 416. With the common opinion of expositors about the same ibid. His quaere why evill spirits rather frequent the deserts then populous places 455. The true cause thereof laid down by the Author ibid. Ribera refuted 514. He refuteth Bellarmins fiction 535. He confesseth the Pope shall be thrust out of Rome 441. A Ridiculous Etymologie of the word Apocalyps 3. The true Etymologie thereof ibid. Rivers and fountains are the breasts of the Sea 383. Romane Legions of how many soldiers they consisted 132. Romane Merchants buy and sell the souls of men 456. 457. Rome had no Epistle sent her from Christ and why 22. She is the calamity and destruction of the Christian Church 215. Her relapse to Paganisme 347. She must be burnt not before but after Antichrists comming 441. Whether Antichrist shall be abolished at Romes burning ibid. The Ruine of Old and New Babylon set forth by the same type 470. Ruine of the tenth part of the great city 245. The Rule of Articles with the Greeks is not alwayes observed 100. 307. 406. 410. 437. The Rule of finall causes 448. Rupertus opinion of the four Angels 136. He by winds understandeth teachers of Christian belief 138. His opinion of the Angel with the Censer 153. S. SAbinian a proud Bishop 127. Sackcloth of hair 127. Signifies Romane traditions 128. The Saints weaknesse at the beholding of the Divine Majestie 25. How farr the Saints may fall away how not 34. The Saints shall with Christ judge the world 104. How they require vengeance on the wicked 120. They may not be called upon neither do intercede for us 122. nor pray for the Church Militant 147. The Papists transform them into tutelar Idols ibid. How the Saints have right to Christ 591. Saladin Emperor of Egypt 190. Saphyr a Gemme of India 564. Saracens invading the provinces of the Romane Empire 186. Sardica a city of Illyria 54. The Sardine its colour and vertue 87. 565. Sardonix 565. Satan His proper domicile 44. He dwelleth in the children of disobedience ibid. His casting down into the earth is mysticall 266. 267. His Epithetes ibid. His action against the Saints 269. Why he was bound 502. 503. How he must be let loose again 505. 531. His twofold attempt 531. The Scripture must be read of all 583. It s twofold effect 584. The Scriptures are authentick and perfect 596. The Sea of Chrystall is the world 90. Diverse opinions about it 91. Why a third part of the sea was turned into blood 160. The Sea swalloweth up the great mountain 161. The Sea out of which the Beast ascended 288. The Sea of glasse is the world of wicked men 368. Why said to be of glasse ibid. The Sea into which the second viall was powred 381. The Sea renewed 551. The Sea-beast who it is according to Pareus 287. Seales their twofold use 97. The generall signification of the seales 107. The Seal of the living God 140. imprinted on the Elect 141. 142. The Sealed ones distribution according to the severall tribes 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