and 5. It containes a thanksgiving a prayer They give thankes to the Lord God almighty which is which was and which is to come that is either to Christ or unto the holy Trinity as before on Chap. 1.8 But for what benefit Because thou hast taken to thee thy great power and hast reigned But what good comes hereby unto the Elders indeed they have great cause to rejoyce for these benefits considering that they serve to the eternal felicity of the Church triumphant Hitherto the Lord in suffering the fury of the adversaries did seem not to exercise his great power that is his omnipotencie and Christ to be overcome by Antichrist but at length by taking that is by exercising and shewing forth his power in casting down the adversaries he delivered the afflicted Church out of all her trouble and by reigning blesseth her with eternal happinesse Rom. 14.17 The kingdome of God is righteousnes peace and joy in the holy Ghost And God shall then perfectly reigne when as he shall give to his elect eternal righteousnesse peace and the joy of the spirit Of this see the description in the end of the second Vision Chap. 7. v. 15.16.17 18. And the nations were angry Now followes their wish or prayer For by putting God and Christ as it were in minde of the time of judgment they humbly beseech him that he would most justly execute the same according to the prophesies of the scripture The nations were angry This is as it were a former reason Because the nations are angrie as if he should say they have bin angry that is raged long enough against Christ and the Church It is time therefore that thou also be angrie that is represse the angrie nations Thus he calleth all adversaries whatsoever whither Jewes Turkes or Christians falsly so named Thy wrath That is thy vengeance and judgement or wrath for punishments by a metalepsis as Rom. 2.5 Is come For let it come And the time namely is come the which thou hast defined in ty eternal counsel Vnknown indeed unto mortal men but then revealed by Christ unto them in heaven For without a speciall revelation no man knoweth that day save God alone But what time Of the dead That is to be raised Some take it of the wicked onely dead in sins But the following distribution of them which are to be judged comprehends all both good and bad For it is added That they should be judged But the godlie shall not come into judgement Jo. 5.24 He that beleeveth on him that sent mee hath eternal life and shall not come into judgement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement is there put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation and therfore Beza hath so rendred it So then the elect shall come to judgment for all must stand before the tribunall seat of Christ however they shall come to be absolved and not condemned And therefore the Elders further adde Two companies of them that are to be judged That thou shouldest give reward They make two sorts of people of such as shal be judged some to be rewarded the other to be destroyed as Christ in Matth. 25. Joh. 5. The reward of their faith shal be given them and of their obedience constancie patience labours and miseries What reward eternal life glorie Vnto whom They make three sorts of such as shal be rewarded Three rankes of such as are to be rewarded First they place Gods servants the prophets thereby comprehending the faithfull of more special note whither under the Law or Gospel as Patriarchs Prophets Apostles Evangelists c. who were Gods servants by a more then orninary vocation Secondly the Saintes to wit confessours and martyrs who eyther by sincere preaching or constant martyrdome have held forth the glory of Christ against Antichrist Vnder whom are comprehended all faithfull teachers and preachers of the word called Saints by an Hebraisme as separated to some special work In the third place they add the fearers of Gods name that is all other faithful ones besides the two former companies who from the beginning of the world unto the end therof have worshipped the Lord in sinceritie What it is to feare the name of God For to fear the name of God is to worship him sincerely to call upon him and love him above all because the feare of the Lord is the beginning of wisdome godlinesse Great and small They shew that the reward is common unto all without any difference of merit either of greater or lesser condition and state to the end that neyther the great ones should promise unto themselves a greater reward or the others despaire of the same recompence Popish Sophisters dispute much touching the degrees of glorie which rather proceedeth out of their own braine from a false supposed foundation of humane merits then from the Scriptures of God But whither the Lord wil crown his servants with equal or unequal glorie it shal not be according to their merit but merely of his own grace And this is all Jovinian against whom Jerom wrote pleaded for except I be deceived viz. that unto all who kept their baptisme there should be one recompence in the kingdome of God For he seems not to disapprove of a degree of reward but of merit The crown of righteousnes propounded unto all the faithfull Paul the Apostle who was taken up into the third heaven and inferiour to none of the Saintes shewes us that for him was laid up a crown of righteousnesse which the Lord the righteous judge would give him at that day and not unto him onely but unto all that love his appearing This same crown of righteousnesse the Elders doe promise unto the Prophets and Saintes and all the fearers of the name of God This sufficeth for our faith and consolation Let us leave disputing in this life touching the differences of the crowne and rather indeavour so to walke as that we may be made partakers therof in the life to come That thou shouldest give reward Here fals in a question For a reward is given of merit and debt Therfore say some the reward of eternall life is given unto the Saintes as a due debt otherwise it would not be called a reward Now it is not onely here so called Mat. 5.12 20.8 1 Cor. 3.8 Rom. 4.4 but in many other places Great is your reward in heaven Give unto them their reward or hire Every one shall receive his own reward according to his own labour But to him that worketh the reward is not given of grace but of debt Thus the mercenarie adversaries of grace dispute But how eternal life is said to be a reward appeares by the words of the Apostle The wages of sin is death but the gift of God is life eternal Rom. 6.23 Ephes 2.9 It is the gift of God not of workes least any man should glorie Now all gifts are gratis and not due debts Forasmuch
but John the Divine touching whom it seems to be uncertaine who he was because as Eusebius recordeth there were two Iohns whose Monuments were then at Ephesus viz. Iohn the Evangelist the Writer of the Gospell and of one Canonicall Epistle and Iohn the Presbyter or Elder the Author of the two latter Epistles and of the Revelation unto which opinion also Dionysius Alexandrinus in the fore-alledged place doth assent But verily that Presbyter is not called the Divine which Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of eminency was most deservedly by the Ancients attributed unto Iohn the Evangelist The title of Iohn the Divine whence it arose because none of the Apostles or Divines wrote more heavenly of the Deity of Christ Therfore the Kings Copie of Montanus expresseth the whole Title thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of the Holy Apostle and Evangelist Iohn the Divine the which whither it were prefixed by John himself or afterward by the Church is of no great consequence seeing it sufficiently appeareth that it is taken from ver 1 2. Besides it is not credible neither can it bee proved that the Lord Iesus after the death of the Apostles sent his Angell unto another Iohn then unto Iohn the Apostle But that a certaine upstart Interpreter supposeth that Iohn beginning with that other Title The Revelation of Iesus Christ which God gave unto him would not have the Title of the Booke to beare the Name of the Author Alcasar Vestigat Not. 4. prooem almost after the same manner by which saith he the Author of our Society would have the same to be called the society of Iesus not of IGNATIUS I doubt not but all sound men do understand that this is not onely more then insolently spoken as if forsooth there could or ought to be an equalitie betweene the Apostle Iohn and Ignatius the Souldier the Revelation of Iesus Christ and the Iesuiticall Society of Yesterdayes hatching but that also it is altogether inconvenient and contrary unto the purpose of the Author For Iohn in the very first verse saying The Revelation of Iesus Christ which he signified by his Angell unto his servant Iohn doth put too his name and the Church hitherto hath alwayes called this Book the Revelation of Iohn and not the Revelation of Jesus The Iesuites therefore ought not by this example to dissemble the Name of their Author but should be called the Society of Ignatius and not the Society of Jesus The Periphrasis of the Authour confirmeth the same thing Chap. 1. ver 2. who bare record of the word of God and the testimony of Iesus Christ which sheweth plainly that the Writer of the Revelation and of the gospel was the same for who hath more clearly borne record of the word of God and the testimony of Iesus Christ then the Apostle Iohn in his Gospell which beginneth In the beginning was the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in his first Epistle Chap. 1. v. 1. That which was in the beginning c. touching the word of God c. we have seen it and beare witnesse and Chap. 5.9 This is the witnesse of God which hee hath testified of his Sonne c. like unto which is that in Chap. 19.13 where hee calleth Christs comming unto judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God and the stile of Iohn the Apostle whatsoever others may judge doth plainly appear throughout the whole Book as we shall observe in the course of our Exposition Adde that this Author saw and wrote the Revelation in the I le Patmos I was saith he Chap. 1.9 in the I le that is called Patmos for the word of God Iohn banished into patmos Lib. 3. hist cap. 18. and the testimony of Iesus Christ which Circumstance doth not obscurely denote the Apostle Ioh. Neither read we of any other Iohn banished into Patmos for the word of the Lord and the witnesse of Iesus Christ then Iohn the Apostle who as Eusebius recordeth was condemned for the Gospels sake and banished into Patmos by the Emperor Domitian Lastly we have the Authorities of most ancient Writers confirming the same with full consent both of Grecians Iustin Martyr Dial cum Tryph. Irenae Lib. 4. Cap. 37. Clemens Alexandrin Paedag. Lib. 2. Cap. 12. Origen Homil. 7. in Iosu Athanas in Synops Epiphanius Haeres 51.54.76 Chrysostom Homil. 5. in Psalm 5. Damascen Lib. 4. Orth. fid Cap. 18. also of Latine Writers Tertullian Lib. 4. contra Marcio Cyprian de exhort Martyr Cap. 8.10.11.12 Ambros in Psal 50. Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract 39. in Ioh. Lib. 2. de doct Christ Cap. 18. de Haeres Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script Illustr c. The Arguments usually alledged to the contrary I will not now for brevity sake set downe Erasmus hath painfully collected the same And by Theodore Beza in his Annotations upon this Book are solidly refuted One thing onely I will touch Whither the style of Iohn be diverse which some do pretend touching the difference of the stile of the Revelation and the writings of Iohn the Evangelist but with no great reason for an egge is not more like an egge then Iohns stile is like to himselfe here and there How often to passe by other things doth hee say that wee are washed from our sinnes by the blood of Christ which also hee saith 1. Epist Chap. 1.7 But to grant what they say that the stile doth differ was the same kinde of speech to be used in writing the Gospell and a Prophesie what marveil that an unlike matter is explicated by a different stile Besides it is to bee observed that Iohn wrote most part of the Booke not in his owne words but in Phrases and words dictated by the Angell Where he useth his owne hee plainly retaineth the Phrase which hee hath in his Gospell and Epistles as we shall see in its place Besides some do observe Ioh. Foxus in Apoc. pag. 458. that although Iohn indeed wrote the Prophesie in Greeke yet it seemeth the Angell uttered the same in Hebrew it being Iohns native language This appeareth by manifold Hebrew expressions throughout the Booke as Abaddon Harmageddon Hallelujah Gog Magog and the often Repitition of the number Seven touching the seven Spirits seven Candlestickes seven Churches seven Angels seven Seales seven Trumpets seven Vials seven heads of the Beast seven hornes of the Lambe c. Lastly the whole Phrase or forme of expression seemeth rather to incline to the Hebrew then the Greek The Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 666. Romanus Hence the said writers suppose that the number of the Beasts name expressed in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be interpreted by the Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precisely expressing the number 666. But of this no more at present And thus much of the Authour CHAPTER II.
Where the church was before Luther no more appearing in the world then the woman lurking in the wildernesse or the Seven Thousand in Israel that bowed not the knee unto Baall or a sound kernell in a rotten Apple untill it was brought to light and repaired by the new prophesying of the two Witnesses Christ therefore was not without a Church although the Papacy were not the same It representeth also Bishops deserting the Orthodoxe Faith The Apostacy of Bishops and the studie of divine things and cumbring themselves with wordly affaires under the Type of starres falling from Heaven into the Earth with their nature and plottings against the godly neither hath any man after the Apostle Paul 2. Thes 2 3 c. more lively set forth the rising person reigne tyranny seat manifestation and destruction of Antichrist then we have it in this Prophesie lastly it most clearely prophesieth many things touching the comforts of the Church under the Crosse of her deliverance victory and glorification with the punishments of Tyrants and all other adversaries By which we see The explication of the Apocalyps necessary that this Booke is not onely worthy to be continually read in the Church and meditated on but also to containe very profitable and necessary Doctrines especially for this last age For the Jesuites Antichrists chiefest Souldiers are very ingenious to corrupt and wrest the plaine Oracles of this Prophesie into a contrary meaning as if they were not onely not to be applied against the Papacy but also did make for the dignity thereof wherefore also it is our duty diligently to labour that the Revelation may be familiarly expounded and knowne not suffering the same to be depraved least we our selves be deceived by the slights of Antichrist or that by our carelesnesse wee suffer others to be ensnared by pernitious errours Now this wee shall the more easily attaine unto if wee alwayes have the Scope of this Booke before our eyes like as Mariners doe the more safely direct their course in the vast Sea by looking up unto the starres The principall scope thereof was The scope of the Revelation FIRST generall That the Christian Church being fore-warned of her future condition after the Apostles time even unto the end of the world should not promise perpetuall delight and ease unto her selfe but timely bee prepared manfully to sustaine the battles at hand SECONDLY speciall least the Godly even then groaning under the Romane persecutions and calamities which were to endure yet a long time beeing offended should be discouraged but know that it came to passe because the Lord had revealed unto his servant John that it should bee so and withall that they might be raised up with sure comforts of an happy issue out of their calamities for this cause also Christ in the Gospell forewarned his Disciples of the Crosse and future sorrow that when it came they might remember that it had been foretold unto them For the darts which are foreseen strike the lesse and we doe receive the evils of the world more tolerably if we be fenced against them through the shield of providence saith GREGORY Thirdly forasmuch as not long after the Romane perfecutions Satan through the riot ambition and contention of the Bishops of the Churches was to erect Antichrists throne in the Temple of God the Holy Ghost in speciall would have his forme nature reigne and Tyranny to bee set forth as it were in lively colours unto us that we might learne the better to know resist and take heed of him Moreover he would have the destruction and punishment of Antichrist and all other adversaries as also the victory and future glorification of the Church to be plainly described least either we should envy the present prosperity of the adversaries or overmuch fear their Tyranny but that on the contrary we might be patient under the Crosse and constant in our Combats retaining an assured hope of victory deliverance and future glory even unto the end Now that besides these scopes that upstart Inquirer labours to wrest the Revolation to this purpose Aleas prooem nota 14 c. as if it should teach that ROME of old the head of Pagan Idolatry by an admirable vicissitude was to bee changed into the Metropolis of the Catholicke Church that the Romane Church was gloriously to triumph both in respect of the Romane Citie and the whole Empire and that the soveraigne authority of the Romish Pope should alwayes remaine in the height of honour is such a filthy and impudent depravation of this most sacred Prophesie that even the Divell himselfe ought to blush thereat and I should wonder if these goodly trifles do not cause laughter or shame even to the Romish Court it selfe But these things a little after are to be more neerly examined when we come to the Argument Enough touching the Order Lastly The things which have been objected against the Booke as being erroneous and contrary to the Faith in speciall that it seemes in Chap. 20. to favour the brutish doctrine of the Hereticke Cerinthus touching Christ and the Saints worldly and voluptuous Reigne on Earth a Thousand Yeers before the Vniversall Resurrection of the dead doth not at all trouble me For if the objections of Heretickes or Pagans had presently been believed wee should long since have had nothing entire in the whole Scripture but all these things have long agoe beene vindicated by ancient and later Interpreters and wee referre the clearing of every of them to their proper places least our Preface should bee too tedious CHAPTER VI. Touching the Argument of the Booke TO come unto the Argument of the Booke Rev. 1.3 however by what hath beene said already it is not obscure yet I will handle the same more neerly The principall and greater part of the Booke is propheticall hence in the very beginning it is called a Prophesie containing Typicall Prophesies not onely touching the state of the Church and the signes of the last times of which Christ foretold his Disciples Mat. 24. like as Ribera thought good to explicate the Argument of the Apocalyps viz. that it is nothing else but certaine Commentaries upon those words of our Lord. For they extend themselves much larger unto the times next after the Apostles and thence from the giving of the Revelation even unto the end of the world namely touching the present conflicts of the Christian Church which already were in Johns time and afterwards should continually befall her first with Romane Tyrants afterward with diverse Heretickes and at length both with the Easterne and especially the Westerne Antichrist as also of their insultings and tyranny against her by which as if shee were forsaken of Christ her head they should grievously both inwardly and outwardly afflict and almost whollie oppresse her But withall on the contrarie of the most sweet comforts of the godly under the Crosse that those stormes of afflictions should not befall them at a
example of their monastical ignorance the author tells us a monasticall exposition upon the word Apocalyps that the word apocalyps is compounded of apo re and clipsor velare O the miserable barbarisme of that age attempting to unfold these high mysteries and in the mean time ignorant of the very name of the title The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyes to reveal a secret from which commeth apocalypsis a revelation of a secret such as are all future things For it is not man but God who foreseeth and revealeth things to come But the events which were to befall the Church under the new Testament were hidde both from Iohn and us but are revealed in this booke and therefore it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which wee may ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a revelation of things to come Afterward it is sometimes called a prophefie from the argument of it which is a prediction of future things revealed by God And the title answereth to the title of the ancient prophets as the vision of Isaiah the vision of Obadiah the prophesie of Niniveh which Naum saw the prophesie which Habacucsaw the word of tâ—e Lord that came to Hosea to Joel to Micah c. so that it sheweth the divine authoritie of the booke For to reveal things to come is from God onely so that this booke being a revelation is inspired of God which argument Iohn afterwards doth more fully confirme For as Ierom wel observeth this mystical booke is intituled a revelation to give us to understand that we have need of the knowledge and explanation of it that wee may say with the prophet open my eyes and I will consider the marveillous things of thy law Psal 119.18 Of Jesus Christ that is which Christ revealed unto Iohn â— argument of the deity of Christ So that Christ is the author of the revelation which is the first argument to proove the God-head of Christ in this booke For God by the prophet doth assume it as a thing peculiar to himself to reveal secrets Isai 42 9 41 23 Behold the former things are come to passe and new things doe I declare before they spring forth I will tell you of them and confounds by this argument all Idols that they are no Gods because they are ignorant of future things But the words following which God gave unto him seem to weaken the argument For to whom God doth reveal things to come hee is not God but God hath revealed these things to Christ therefore Christ is not God The answer is twofold first the whole may bee granted if it bee taken in a good sence as namely that Christ albeit he is true God yet wherein God his father hath revealed these things to him that is according to his humanitie hee is not God For the humanitie of Christ not foreknowing things to come but by revelation is not God but the man Christ Iesus is God because by his divinitie hee fore knoweth all things of himself Secondly the assumption is not in the text and may bee denyed for Iohn saith not that God revealed these things to Christ but gave this revelation to him as to our mediator that hee might reveal the same to us his servants for it is his proper office to reveal the will of the father to the Church So that 〈◊〉 speaketh of the office of Christ as hee is our mediator which doth not 〈◊〉 the â—qualitie of the son with the father but supposeth it because as he was meere man or a creature of what power soever hee could not have performed the workes of a mediator But it behooued him also to bee God But Thirdly there follows no absurditie to understand it as spoken of the Godhead of Christ for such as is the order of existence such also is the manner of working betwixt the father and the sonn For as the somexisteth not of himself but as hee is the first begotten of the father so the soâ— revealeth things to come not of himself but as hee receiveth from the father and as the father Giveth unto the son his Essence so is also his divine wildome communicated unto him from the father by Eternall Generation Lyra and others understand God in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially of the whole trinitie and taking it in that sence then the revelation is given to Christ by God as unto a mediator onely but understanding it of the person of the father then God is said to give it unto Christ both as to the sonn and mediator also To shew unto his servants the end that God Gave the revelation to Christ was not that hee should have it for himself But as being the messenger of the father to reveal it to his servants By servants is meant Iohn with the pastors and teachers yea all the faithfull of all ages to all which the mysteries of this booke were to bee revealed by Christ First to Iohn that hee should write it and then to all the rest both to read and understand it meditate teach explain it to the Church of God The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his noteth the servants of Christ for it cohereth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew which noteth the office of Christ and not of God So that Christ sheweth this revelation 2 argument of Ch. deity to his owne servants which is a second argument proving the Godhead of Christ For hee certainly is the Lord of the Church yea God Eternal to whom Iohn the teachers and all the faithfull of the Church are servants for God alone is the Lord of the Church according to that of the psalmist Iehovah our Lord c. Psal 8.10 For albeit Christ in that hee is our mediator is exalted to bee head and Lord of the Church notwithstanding except hee had been God hee could neither have been mediator or Lord of the Church So that we plainly see that Christ Jesus is God seeing John and all the faithfull are his servants Which must shortly come to passe this noteth the subject of the booke which containes an historie of things not allready past but of things to come afterward both to the Church and enemies thereof Must come to passe not by a fatall or absolute necessitie 1. Cor. 11.19 but hypothetically or supposedly according to that of the Apostle scandalls and heresies must come Besides God hath so decreed it whose counsell is unchangeable and therefore the events must happen according to the same as also because of secondarie causes as the malice of satan the rage of the enemies against the Church which though they bee changeable in themselves yet they are not changed so that if accidental events bee not altered by the counsell of God and secondarie causes they necessarily come to passe though the contingencie bee not taken away Shortly but how shortly seeing after so many ages they are not as yet come to passe and
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
Trinity But the coherēce sheweth it is Christ that speaketh who is described in the foregoing words and the epithite Lord is to be understood of Christ as appeareth also from the 11 and 17 verses and more clearly chap. 22 13 so that without all question Christ saith of himself I am Alpha and Omega the beginning and the ending Furthermore to be α and ο is a proverbiall speach and meant of one that is first or chiefe in any thing as in Martial one Codrus is called the Alpa of poore men that is poorest of men Alpha is the first letter of the Greeke alphabet Omega the last Christ therefore in calling himself Alpha and Omega the beginning and end and that absolutely therein doth assume unto himself absolute perfection power dominion eternity and divinity The beginning and ending The Latine version hath not these words neither Montanus but all other Greeke copies have them Besides they are also read in Chap. 21.6 and 22.13 whereby it appeareth that they were not taken from the margent and put into the text as some have thought Which is and which was and which is to come Christ assumeth all those epithites here to himselfe by which Iohn vers 4. described God Ribera understandeth it of the trinitie as formerly but it hath been shewed that Christ speaketh of himself and so the fathers Nazianzene Ambrose and Athanasius interpret the place And what marveile is it if Christ who is God doth take to himself what ever is dew to God The Almighty Another epithite proper to God which Christ also taketh to himself shewing that he is the true eternall and omnipotent God in all things equall and coessentiall with the father and the holy Ghost and here we see who and how great hee is which must come to judge the world For the adversaries must stand before Christ the judge 7 Argument of Chr. deity not as he is simply man but before Christ the judge as he is the eternall and omnipotent God This being the seventh argument of Christs divinity is three times repeated He is the first the last which is was and is to come and the Almighty and therefore surely hee is God eternall For so Iehovah saith of himself Isay 41 4 44 6. Genes 17 I the Lord the first and the last I am hee I am the first and I am the last and besides mee there is no God I am God almighty But Christ doth chalenge as dew to him all these divine attributes therefore hee is Iehova that one eternall and omnipotent God with the father and the holy Ghost Eniedinus samosatenianus denieth these words to be Christs but will have them to be the fathers onely speaking of himself First because it is not onely said of Christ that hee is to come but of many others also as Matth. 17.11 Elias must first come God the father is said to come Matth. 21.40 When the Lord of the vineyard commeth what wil be do to those husbandmen Christ saith of himself and the father Ioh. 14.23 We will come to him and make our abode with him Secondly because that description which is was and is to come is attributed vers 4 to the father alone Thirdly because that which Iohn before spake of Christs comming he afterward confirmes the same by the testimonie of God himself after the maner of the prophets who used to adde in the end of their sentences thus saith the Lord. Answer though some interpreters yea Lyra also Ribera Iesuites referre these things to God absolutely that is to the trinity as speaking in this place not withstanding I have already sufficiently proved the contrary As for the hereticks reasons they proove nothing For first we insist not upon the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come whence he vainly goes about to deceive but on grounds formerly spoken off neither can it be denied with any shew of reason but that Christ speaketh of himself in vers 11 J am Alpha and Omega the first and the last and therefore the shift in this place is idle For the strength of our argument standeth not in this viz. that every one who is to come is God as the heretick foolishly imagineth but thus that he is God to whom all these divine attributes doe appertain Secondly though that description of God which is c. do in vers 4 note out the person of the father from whom John first of all desireth grace yet forasmuch as the essential attributes respecting eternity are common to the three persons therefore they are rightly attributed to Christ the second person in the trinity Thirdly howsoever we acknowledge that the stile is propheticall yet it will necessarily follow that Christ here speakes these things of himself both to confirme Iohns testimony of him as also that the godly might be comforted in having so great and glorious a judge And lastly it is for the the terror of all wicked and ungodly men And thus much of the preface The other part of the Chapter the preparation to the first vision with the vision it self 9 I Iohn who also am your brother and companion in tribulation and in the kingdom and patience of Iesus Christ was in the Isle that is called Patmos for the word of God and for the testimony of Iesus Christ 10 I was in the Spirit on the Lords day and heard behinde me a great voice as of a trumpet 11 Saying I am Alpha and Omega the first and the last and what thou feest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and vnto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 12 And I turned to see the voice that spake with me And being turned I saw seven golden candlesticks 13 And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 14 His head and his hairs were white like wooll as white as snow and his eyes were as a flame of fire 15 And his feet like unto fine brasse as if they burned in a furnace and his voice as the sound of many waters 16 And he had in his right hand seven stars and out of his mouth went a sharp two edged sword and his countenance was as the Sun shineth in his strength 17 And when I saw him I fell at his feet as dead and he laid his right hand upon me saving unto me Fear not I am the first and the last 18 I am he that liveth and was dead and behold I am a live for evermore Amen and have the keyes of hell and of death 19 Write the things which thou hast seen and the things which are and the things which shal be hereafter 20 The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars
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
however we need not alter the signification of the candlesticke forasmuch as it is not unusuall or contradictorie to divine justice that God should punish a whole congregation for the sinnes of a few yea for one particular person in the same as the Apostle sheweth 1 Cor. 5.6 11.30 And the reason hereof is because oftentimes the multitude followes the examples of their governors like priest like people as is the king such is the subject wherefore it is probable that the Church had lost her first love as well as her reachertand hence the threatning is directed against him as chiefe and against the congregation as being corrupted also To the second I answer by distinguishing the Church which is either particular or universal The universal is perpetual unshaken and built upon the rock But we beleeve otherwise of particular Churches which oftentimes the Lord for their security removeth by overthrowing whole cities countries as the Easterne Greek Churches of Asia and Africa doe plainly witnesse But although particular congregations are dissipated and the candlesticke removed either for publick or private sinnes so that where formerly the light of Gods word did shine there afterwards Paganisme or Antichristianisme doth reigne not withstanding the church it selfe is not alwaies removed for the abode of the Church is uncertaine Heb. 13.14 the Lord sometime causing the faithful to wander as strangers exiles from place to place not having a continued city in this world That which is spoken 1 Tim. 3.15 as it is most true of the universall Church so was it likewise true of these Ephesians yea of every particular congregation I say in right though not alwaies in fact for indeed every congregation ought to be a pillar and ground of truth though it be not so still in truth according to that of Mala. 2.7 The priests lips preserve knowledge that is they ought so to doe though they did it not therefore are reproved by the Prophet vers 8 But ye are departed out of the way c. so the Church is the pillar that is ought to be the pillar according to that in Tit. 1.6 Mat. 5.13 a Bishop is that is ought to be the husband of one wife Ye are the salt of the earth the light of the world viz. ye should be so c. Hence we first observe seeing the abode of the Church is uncertain we must not promise to our selves a continuance in one place in regard we are citizens of the Church For it is in the power of Christ to remove the candlesticks from one place to another and many times he doth so for the sinnes either of the teachers or of the whole congregation Now in this we must acknowledge our own faults as deserving it Psal 2â— 1 yet ought we not to be altogether discouraged because the earth is the Lords and the fulnesse thereof For if the outward prosperity of the Church be disturbed and taken away yet our inward graces as faith and charity remaine for ever Let us therefore stedfastly persevere in our first faith and amend the evils whither in pastors or Church that so the candlesticke be not removed Secondly hence we learn that true repentance is the onely way and means to escape publick punishment and Church dissipation For Christ saith I will remove thee unlesse thou repent meaning if thou repent I will not remove thee Thirdly observe that in scripture the threatnings of punishment are still with a condition either expressed or understood viz. except men repent And therefore when the condition of repentance is declared and the punishment followes not there is no change at all in the decree of God Lastly hence we may learn how such as go astray are to be brotherly reproved and corrected for their evils and brought to true repentance the obstinate are to be terrified with threatnings and the repentant raised up with comfort the which Christ doth to this Church as knowing this to be a most effectuall means to bring them to amendment of life 6. But this thou hast that thou hatest The fift part of the narration containeth a further commendation of them for their hatred of the Nicolaitans and this he brings in after the reproofe and threatning as it were powring oyle into the wound and to draw them the sooner to repentance and to shew that they were not in a desperate condition Three things before he praysed in them here he addeth a fourth Thus we see none shall want praise with God for any thing that is prayse worthy now they are commended for their encouragement not as doing works of merit but as exercising the gifts and grace received of God in obedience unto him The deeds of the Nicolaitans In vers 15 their doctrine is mentioned Lib. 1 cap. 27. but not fully expressed what they taught Irenaeus writeth that they held it no sinne to commit fornication and eat things sacrificed to idols And most are of this opinion But in vers 14 it is said Act. 6 5. that this was the doctrine of Balaam and not of the Nicolaitans However it be it is certain they were a pernicious and most wicked sect both in life doctrine Lib. 3 hist cap. 2â— Some will have Nicolas one of the seven deacons to be the author hereof Eusebius Epiphanius and Nicephorus do write of him that being accused as jealous of his wife who was very beautifull he forlooke her and left her as common to all But Clement Alexandrine as themselves testify doth commend this Nicolas for his piety and continency Heres 25. cap. 15. having daughters who remained virgins and a sonne which lived holily And therefore it is more probable that some other Nicolas was the author of this filthy sect and that these hereticks abused the name of this man as a cloake for their abominable wickednesse Of these men Augustine writeth largely in his booke of heresies A certaine writer hence gathereth Hoe in Apoc. seeing Christ calleth these men Nicolaitans after the name of the first author that he also may justly name such men Calvinists who have alvine for their author to the end his hearers may the more carefully avoid them Behold here a notable imitator of Christ But let him first prove that the doctrine which he falsly termeth Calvines hath its original from him or to be as this was of the Nicolaitans filthy impious and damnable Neither of which he shall ever be able to prove Wheras we might easily retort the very same fault upon himself For Christ calleth these sectaries Nicolaitans because they so named themselves the better to make way for their wicked errours like as in the Church of Corinth some said they were of Cephas some of Apollo and some of Paul very few being contented to be named after Christ For our parts we count it an evil to be named after Calvin and not rather Christians of Christ our Lord wheras this Clawback himself delighteth to be
the bosome of the Church by the indulgence of the Pastor so publickly maintained their wicked doctrine to the scandall of the faithful and danger of the whole Church For a little leaven leaveneth the whole lumpe Besides because of this 1 Cor. 5.6 the unbeleeving Gentiles spake evil of the Christians as if they committed fornication each with other Thus we see that their sinne was of a high nature and therfore great reason had Christ to require repentance for the same I wil come against thee shortly The like phrase of threatning is in v. 6. and the same kind of punishement is applied to the discription of Christ v. 12. as if he should say It is not in vain that I have a two edged sword in my mouth for therewith I wil strike and wound the unrepentant I wil fight against them Christ then fighteth against us with the sword of his mouth when he reproveth our evils threatneth punisheth obstinate sinners For Gods threatnings are never without effect But as it is written unlesse ye repent Luk 13.3 ye shall all likewise perish Christ fighteth with a sword to convince wound condemne and cast off the irrecoverable Against them To wit the Nicolaitans notwithstanding he includeth the Pastor also with the Church it self except they repented so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or against them is put in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against you 17. He which hath an eare He endeth the Epistle with his wonted Epiphonema or acclamatorie conclusion wherin though the promise differs in words yet the sence is the same with the former To him that overcommeth this is put by a change of the number for all that overcome that al in hope of a recompence might be incouraged to the good fight of faith For rewards much prevaile to harten us unto duties By them that overcome he meaneth such as stood fast in the faith were not polluted with the filthines of the Nicolaitans To these by an allegorie he promiseth a threefold benefit To eat of the hid Manna This is the first Manna was that heavenly bread sweet in tast with which God fed his people in the wildernes who being pressed with hunger found in the morning without the camp an heavenly dew like to Coriāder Exo. 16.15 1 Cor. 10.3 at which they wondring said man-hu what is this And hence it was called Manna It was a sacrament shadowing out Christ the true bread of life Of this Christ will give him that overcommeth to eat that is I wil feed him with the pleasant food of my owne bodie give unto him eternal salvation for he which eateth the Flesh of Christ Io. 6.54 drinketh his blood hath life eternal By hidden Manna he alludeth to the Omer of Manna which was laid up in a golden pot into the Arke for a remembrance according as God commanded Moses which signified that Christ indeed is hidde to the prophane of this world yet seene of the godly not with bodilie eyes but by the eye of their faith Ribera saith wel that it is called hidden Manna because eternall happines is not bestowed on all alike but is reserved onely for the elect in the world to come And wil give him a white stone This is the second benefit about which interpreters much differ in opinion Some understand by it the pretious bright shining Carbuncle Rupertus interpreteth it of the glorious bodies of such as doe overcome whom Christ wil rayse at the last day and make them shine like the Sun in his brightnes Others understand it of an allusion taken from runners in a race to whome was given a white stone in signe of victorie when they overcame the which thing if it were confirmed by historie it were then a cleare opening of the text Sixtus Senensis saith that the ancient heathens caused their festival dayes to be ingraved on their publick tables and noted with a white stone that they might the better discerne them from other dayes But they seem to come neerest to the litterall meaning who thinke that Christ in this respecteth the manner of judgments where there were two sorts of stones or counters white and blacke cast into a basen By the white the innocent was absolved by the black the guiltie condemned lib. 15. Metamor and hence they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquitting or condemning stones Of which the Poet speaketh Mos erat antiquis niveis atrisque lapillis His damnare reos illis absolvere culpa In ancient times with stones they did In Iudgment seat proceed By blacke the guiltie were condemnd The Iust by white were freed Thus Christ wil give to him that overcommeth a white stone that is absolve him in the day of Iudgement Io. 5.24 according to the promise he that heareth my words and beleeveth in him that sent me hath eternal life and shall not come into condemnation but is passed from death unto life And in the stone a new name written This is the third benefit and the phrase is taken from the forenamed custom where the names of such as were absolved were ingraven on white stones but on blacke the condemned A new name That is an excellent and honorable name for so much the scripture in many places doth set forth by the word New Psa 33. Reve. 3.12 14.3 as sing unto the Lord a new song I wil write upon him my new name They sung as it were a new song before the throne c. This undoubtedly is the name of Gods children whereof the Lord speaketh Isai 56.5 J wil give unto them a name better then of sonnes and daughters meaning the adoption of the sonnes of God which infinitely surpasseth the name of carnall sonnes and daughters For what is there more glorious then to be the sons of God surely such shall never be condemned But some may say how can he give them that Io. 1.12 which they have already for as many as received him to them he gave power to become the sons of God I Answer now we are sons and heires in hope but in the world to come we shall fully enioy the right of children and really then posses the promised inheritance and be like unto the angels of God Luk. 20.36 for they that shall be counted worthy to enioy that world neyther marrie wives nor are married for they can die no more forasmuch as they are equall unto the Angels and are the sons of God Thus we se that the third benefit promised to them that overcome is a full possession of the inheritance of Gods children Which no man knoweth saving he that receiveth is What this meaneth which is also spoken of Christ who hath a name that no man knoweth but himself I will shew in a word Reve. 19 12. namely it is a name which can not be uttered because the happines of Gods children can not be expressed for eye hath
sinneth not I answer Christ speakes not here of the common infirmities of the saintes but accuseth this Bishop for his notable hypocrisie and condemnes him not for not beeing fully and absolutely perfect but because he found him not upright in his wayes before him for he was onelie an eye servant outwardly shewing a Zeal to pietie and in the mean-while secretlie a selfe-seeker and one who fulfilled his owne lust not at all caring what became of his flock Now forasmuch as Christ knew this his close and wicked deceit it proves againe that he searcheth the heart so is true God se arguments X and XVIII Before God Montanus Arethas and the old version read it before my God hence some hereticks thus reason If Christ have a God then he is not God himself I answer all other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God and it seemeth that these by some oversight here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my taking it from v. 12. But be it granted Io. 20.17 that the text should so be read yet it helpes them not for Christ as he is man hath a God I ascend to my God and to your God now howsoever in this respect he is not God yet as he is the Sonne he is true God and life eternal and coessential with the Father But here we se how manie things approved of by men are indeed verie vile before God who sees all things with eyes of flaming fire Blessed therfore is he Rom. 2.29 who approveth himself sincere not before men onely but especiallie before the Lord. Remember therfore how thou hast received How that is what In the third place he is exhorted to be mindful of the faith delivered and committed to him by the Apostles to preserve the puritie therof in the Church and leave it incorrupt to posteritie For it seemeth that this Bishop was unmindful of the trust committed unto him and named aside from the holie doctrine and way of the Lord. But all our Bishops forsooth and especiallie the Romish are altogether infallible yea incorrigible because unto them alone and not to any other belongeth that promise The spirit shall lead you into all truth Here we are taught that the onely way to redresse the corruptions both of life and doctrine is to have recourse to the rule of Gods word and to set it alwayes before our eyes Thus Paul reproving the Corrinthians for their abuse about the Lords supper 1. Cor. 11.23 cals them back to the first institution therof Cyprian writing to Pompie against the Epistle of Stephen Bishop of Rome illustrates the matter by an excellent similitude If saith he the conduites which before did plentifullie afforde water to the citie should suddenly be stopt would they not go to the fountaine there to take notice of the defect whither the fountaine were dried up or the conduites stopped or the water drawen some other way that so the conduit pipes being mended the citie may enioy the former benefit of the water Even so it becommeth Gods ministers when the truth of God in any thing hath been changed men have been unconstant therin to returne to the first original and Apostolical tradition that the reason of our actions may flow from whence they had their first spring and original And repent The last and chiefest thing required in him is repentance that is to forsake his hypocrisie and sincerely to performe the dutie of his place For then indeed we repent when leaving our evil wayes we order our steps aright and seriously turne to the Lord the which I confesse is not in our owne power to doe but God gratiously effecteth the thing which he commandeth in whomsoever he pleaseth Howbeit they are inexcusable in whom he worketh it not because they willingly disobey the commandement But it may be objected they cannot doe it of themselves It is true indeed but from whence doth this arise for have they not of their owne accord brought this inabilitie uppon themselves and also by a voluntarie obstinacie augmented it wherby they have made themselves inexcusable and self guiltie before God If therfore thou shalt not watch That he might be the more awakened Christ adds to the exhortation a sharpe commination threatning him except he be watchfull to come on him as a thiefe that is suddenlie and unawares to take vengeance on him for his hypocrisie by some horrible Iudgment On thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon thee or to thee not in a good sence as that saying thy king coâ—â—eth to thee to wit for thy good but in an evil sence that is to thy destruction and therfore Beza more significantly renders it Against thee Thus Christ also speakes of himself Mat. 24.43 and Reve. 16.15 Behold J come as a thiefe blessed is he that watcheth c. so Paul 1 Thes 25. which comparison as it is not dishonorable unto Christ in using it so doth it no way countenance or alow thievish courses for the similitude respects not the evil practice of theeves but their sudden breaking and entring in upon men while they sleep securely Math. 24.43 and thus the Lord himself expoundeth it but know this that if the good man of the house c. so here And thou shalt not know what houre J wil come upon thee to wit to inflict punishment on thee for thy securitie Ribera understands it of death when thou least thinkest of it thou shalt dy and be called to judgment The use Christ shewes in the place before cited Therfore be ye also ready for in such an houre as you thinke not the Son of man commeth 4. Thou hast a few names even in Sardis The third part of the narration is a commendation of some that were faithful in this Church For howbeit through the negligence of the Pastor most of them were dead or ready to dy yet the Lord stil reserved some unto himself who were upright according as he is accustomed to doe even in such Churches as are most corrupt For example when the ten tribes were fallen away and had publickly set up the idolatrous worship of their Calves and Baal and withall so oppressed the godlie as that Elias verelie thought that al the Lords prophets except himself had been slaine by the sword yet even then God had left unto himself seven thousand who had not bowed the knee to Baal 1 King 19 18. Rom. 11.4 In Pauls time the whole nation of the Iewes seemed to be rejected and destitute of the grace of Christ yet at that present time there was a remnant according to the election of Grace as the Apostle sheweth The like may be said touching the papacie for though in many ages togither both the grace of Christ and his true Church hath been as it were trampled under foot and the same overspread with horrible idolatrie in all kinds yet as the histories of the martyrs doe witnesse the Lord had some few names among them continually who resisted
Austine Jerome and Chrysostome had suckt in some of their dregs mingling with the pure Apostolicall doctrine many errours touching matrimonie single life grace freewill praying to and for the dead purgatorie about fasts difference of meâ—ts c. with which things as with black spots the white horse of Christ was much stained To be short in the following two hundred yeares till the time of Gregorie the first the heresies of the Pelagians Nestorians and Eutichinians succeeded the Arrians which had before overspread the whole Church By little and little also the rites of the heathens crept in a new worship was devised by the Bishops with many beastlie vanities and superstitions Then began hot disputations and contentions about holy orders and seats of Bishops about the primacie of the chaire of Rome about righteousnes of workes merits and humane satisfactions and the like by which the doctrine of faith and free grace was much oppressed and a way made for Antichrist who shortlie after came into the temple of God when Boniface the third obtained the primacie and dominion over all other Churches from Phocas the usurper Thus we have heard how at length the white horse became black Vpon which notwithstanding Christ sate with his ballance that is How Christ sate on hereticks with his ballanct Lib. 2. de bapt cont don cap. 6. as I also assent too the holy scripture for as the ballance is the triall of a just or unjust weight so the holie scripture is the rule of doctrine whether true or false As Augustine wel noteth Let us bring saith hee not deceitfull ballances wherein we may put what and how we will saying according to our owne pleasure this is waightie this is light But let us bring the divine ballance out of the holie Scripture as out of Gods treasurie And put into it that which is waightie nay let not us put in any thing our selves but onely acknowledge what is put in by the Lord. But thou wilt say how doth Christ sit on hereticks doe these beare him up or doe they not rather denie him and cast him off I answere both is true Now these though in truth they denie him by their blasphemies yet Christ is said to ride on them with his ballance in a twofold way First in profession and appearance for the worst and grossest hereticks professed Christ and accounted themselves his Church And would pretend to weigh their errours in the ballance of the scripture but by them abused and miserablie depraved For the truth is most of them drew their heresies out of adulterat and apocrypha bookes corrupting some places of holie writ for a cloake unto the same but rejecting such canonical bookes as refuted their heresies And thus we see how in this respect Christ rides on hereticks But secondlie he doth it also by his providence because even in the greatest confusion of heresies he was not wanting unto his Church Neyther have or doe heresies at any time come rashlie or unawares but by Gods wise ordering hand for the triall of the Church For there must be heresies saith Paul that those which be approved may be made manifest And therfore he hath caused such heresies as sprung up to bee continually examined confuted by the ballance of his word as histories abundantly testifie 6. And I heard a voyce in the midst We have heard what he saw at the opening of the third seale he addes that he heard a voyce in midst of the beasts saying the old version hath it As the voyce of foure beasts saying But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not in the Greek neyther is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in the plural number but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular The voyce came forth out of the midst of the beasts as chap. 9.13 I heard a voyce from the foure hornes of the altar It is not said whose voice it was But without doubt it was the Lambs standing in the midst of the throne and foure beasts Chap. 5.6 He cryeth the price of food but whither at a deare or cheap rate it is uncertaine for the words following may be taken both wayes In that it is said A measure of wheat viz. shal be sould for a penny and three measures of barly for a penny that is shal be put into the ballance We will first consider the words afterward the sence A measure the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a measure of dry things containing a halfe peck or as some wil have it so much food as would suffice a man for the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choenix is a measure of a dayes provision hence came the proverb of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to sit on the measure Choenix intimating though a man had gotten so much as was sufficient for the day yet should he not therfore give himselfe to idlenes but still goe forward in his labour calling A Choenix according to Bude containes two sextaries or foure pound a sextarie containes 24 ounces or two pound by which we see that the old interpreter did erre in rendring Choenix two pound wheras it coÌ„taines foure For a penny Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from the number beeing worth ten pence So much as was given for a dayes wages as appeares by the parable of the labourers in the vineyard Of wheat a more daintie and dearer corne then barly for that was for the poorer sort of men beasts other uses I doubt not but he alludes to the famine in Samaria which was besieged untill an asses head was sold for fourscore pieces of silver 2 Kin. 6.25 the fourth part of a cab of doves dung for five pieces of silver but soon after a measure of fine flour was sold for a shekel and two measures of barlie for a shekel Notwithstanding I take it that here not a cheapnesse but a dearth rather of food is foretold seeing the measure of a dayes allowance could hardly be obtained by a dayes wages which must needs cause scarsity both to man and beast But wherefore doth he prophesie of a famine under the black horse the same shadowing out as we have shewed the corrupt state of the Church under haereticks If we take it according to the letter it seems not to cohere For what need was there to foretell a dearth which we know comes ordinarily to passe Wherefore the prophesie seemes mystically to be understood He proclaimes a mysticall famine not a famine of bread but of the word of God threatned here to be sent upon the despisers therof according to that in the prophet they shall wander from sea to sea from the North even to the East and run to and fro to seek the word of the Lord but should not finde it Amos 8.11.12 Therefore in these words viz. by scarsitie of wheat barly the Church is threatned with a spirituall famine that is the Gospel
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
saying that they are so in the middle betwixt both as that they seem to be necessarie for man before God in this he doth not separate their worship from the religion of the high Gods And deriding this vanity he speaketh further it is to foolish to beleeve that such Gods as are made by men should more prevaile with the Gods whom God hath made Ibid. cap. 24. then men themselves whom God himselfe hath also created Let us therefore cast of Poperie as a heathenish worship derived from Apuleius and Plato The third Act of vision II. The opening of the sixt seale A great earthquake darkening the lights c. 12 And I beheld when he had opened the sixt seale and loe there vvas a great earthquake the Sunne became blacke as sackcloth of haire and the Moone became as blood 13 And the starres of heaven fell unto the earth even as a figtree casteth her untimely figges when shee is shaken of a mighty winde 14 And the heaven departed as a scrowle when he is rolled together and every mountaine and Iland were mooved out of their places THE COMMENTARIE ANd I beheld Horrible wonders appeare at the opening of this sixt seale as earthquakes shaking of the heavens convulsion of the starres subversion of mountaines and Islands the explication whereof is difficult Arethas understands it of the darknesse over all the earth of the earthquake and rending of rocks at Christs suffering Matt. 27.51 Ambrose by a trope applies this horrible concussion to the destruction of Ierusalem But what use was there to reveale that unto Iohn by obscure types which was already past and fresh in memorie and by historie formerlie made known unto all Lyra understands it figuratively of the Diocletian persecution more cruel then the former But the most cruelst of all was the persecution yet to come namely under Antichrist Andreas therfore more probablie refers it unto the time before the comming of Antichrist wherein the miseries and persecutions here spoken of should come to passe But most interpreters understand it of the verie last persecution under Antichrist of whose mind I also am notwithstanding they erre from the scope of the history in their application For they following the common opinion that som one particular Antichrist shal oppresse the Church about the last foure yeeres of the world referre these earthquakes and darknings of the sun c. unto the foresaid time Neverthelesse herein they agree not For Ribera and others interpret it properly of the signes going before Christs last comming spoken of Matt. 24. Luk. 21. But most applie it to the horrible confusions and calamities which by Antichrist shal be brought upon the whole earth But for my own part I understand this third Act of the vision to shadow out the manie and sore trials wherewith for a thousand yeeres and more as histories testifie the Church of Christ hath been excercised under Antichrist Now this Act consisteth of two parts The third Act of the second vision hath two parts The first treats of the greater more horrible confusion of the Christian world under Antichrist contained in the 12.13.14 following verses which are to be separated from the last three verses of the Chapt the reason whereof I will shew by and by The other part of the Act is more comfortable as beeing opposed to the former troubles in which is propounded unto the godlie for their great consolation the sealing of the elect in their foreheads in the first eight verses of the following Chapter Now unlesse this be observed howbeit manie things I confesse in a general way may be truely learnedly piously treated of touching this earthquake darkening of the Sun other prodigious things as miseries to befall the world yet in deed these Generals tend but to the darkening of the matter And therfore for the right understanding of the sixt seale we must of necessity have recourse to the histories of the east and westerne kingdoms both from the time that Popery was first established in the West and Mahumetisme in the East as also diligently consider the state and experience of the present times touching all which a word or two in Generall About the yeere of our Lord six hundred after that the Church had obtained some rest was freed frō the persecution of open enemies she immediately began to be rent asunder by divisions corrupted with diverse heresies yea at length Pagan worship under the cloake of Christianitie and humane traditions so prevailed as that shee became pale and sick even unto the death For then arose the hot contention between the Bishops of Rome Bizantium about the monarchical primatie over all other Bishops and Churches Hereupon the Emperour Mauritius much favouring Iovinian his metropolitan made way for him to obtaine the primacie under a pretence that where the principall seat of the Empire was there ought also to be the chiefe chaire of the Church Now on the other hand Gregorie Bishop of Rome invying this honour of universalitie and power in his corrival Lib. 6. Epist 10. Lib. 4. Epist 34.36.37.39 affirmed that this title was wicked perverse proud prophane foolish and frivolous neyther ought there to be any such scandal raised among the Bishops at last he thus concludeth I saith he doe confidentlie affirm that whosoever either calleth himself or desireth to be called the universall priest seeing herein out of the pride of his heart he lifts himself up above his fellow brethren is the fore runner of Antichrist Thus we see that Gregorie makes the title of universall to be the true badge of Antichrist And indeed he so much prevailed with the Emperour as at that time the pride of Jovinian his corrival was repressed But Mauritius a while after beeing wickedlie murdered by Phocas and Gregorie dying about the yeere 604. Pope Sabinian his successour thirsting after the foresaid tyrannie burnt the writings of Gregorie and made void his decrees however he attained not what he aymed at beeing prevēted the yeere after by an infamous death After him succeeded Boniface the third who by Phocas the usurper was proclaimed universal Bishop Prince of Priests notwithstanding the clergie most of the Italian Bishops opposed the same Thus he declared himself unto the whole world to be that Antichrist and the first as Platina and other writers affirme that established his tyrannie by these insolent expressions as thus we will and command we appoint and charge we will and require c. From that time the Christian world began to be shaken with a horrible motion For now Christ the Sun of righteousnes was obscured The Moon of the Church turned into blood The starres fall from heaven Bishops become secular princes heaven or the opened booke of holy scriptures rolled up The mountaines kings princes stand in jeopardy of their power to be short the Islands are remooved out of there place by beeing brought under the yoke of Romish tyrannie Then saith
Platina onely the rents of Bishoprikes was looked at Plati in vita Bonif 3. but not what sheep were in the pasture It would be tedious to declare how this Antichristian tyrannie by the successours of Boniface was afterward established As for Boniface himselfe he indeed sate scarce a yeere on this chair of universall pestilence For on all sides these ecclesiastical harpies so gaped after the prey as that by poyson murder deceit factions seditions enchantment and magical art one sought to dispatch the other Balaeus hath distributed these Antichristian Popes from this Boniface unto Julius II that is from the yeere of Christ 606. unto the yeere 1513. Balae in Act. Rom. Pont. into five distinct classes or orders as may there be seen Who for the most part as Genebrardus a Popish writer himself cōfesseth were Magicians Sorcerers Atheists Adulterers Murderers wicked perjured impure not Apostolical but apostatical and heretical men they were I say capital enemies of Apostolical doctrine inventours and defenders of idolatrie superstition and a new worship bloodthirstie men and so have continued even unto this day And here indeed the earthquake began to shake all Christianity in the Westerne parts Now about the same time viz. in the yeere 609. Heraclius beeing Emperour who toke away Phocas the tyrant Mahumet an Ismaelite by open force raysed no lesse an earthquake in the East For he beeing a souldiour and an hypocrite by the help of the Persians tooke from Heraclius many provinces and after he had established a kingdom unto himself he caused one Sergius a Nestorian Monke to compose the Alcoran who mixed togerher somwhat of every religion in such a manner as might best serve to draw the affection of carnal people unto a love and liking thereof thereby to strengthen the politie of his new usurped kingdom in the world and the better to root out the faith of Christ Whence it came to passe that by this commotion most people in the East fell from Christian religion and the Sun of righteousnesse beeing darkened the mist of Mahumeticall superstition prevailed and oppressed not the East alone but all the south parts of the world also these are the earthquakes darkening of the lights and prodigious wonders here enigmatically described according to the manner of propheticall scriptures Now we come to the words themselves And behold a great earthquake most dreadfull and prodigious things with which under the reigne of Antichrist as most interpreters both Greeke Latine confesse the Christian world yea and heaven it self too were to be shaken as the darkning of heavenlie lights the falling downe of the stars and lastlie the the concussion of the mountaines and Islands are here shewed unto Iohn under the Image or form of a great earthquake Indeed such kind of praedictions are diverse times mentioned both in the writings of the Prophets and Apostles But not in one and the same sence the which thinge we are well to take notice of for the circumstance of the places will lead us sometimes unto a literall sometimes unto an allegoricall interpretation thereof Vndoubtedly the predictions of Christ The signes which are literally to be understood touching the end of the world and his last comming are to be taken litterallie as in Matth. 24. Mar. 13. Luk. 11. Then there shall be signes in the Sun and in the Moon and in the Stars and upon the earth distresse of nations with perplexitie the sea and the waves roaring Mens hearts failing them for fear and for looking after those things which are comming on the earth for the powers of heaven shall be shaken and then shall they see the Son of man comming c. and in Revel 16.20 Every Island fled and the mountaines were not found viz. in the day of judgement For indeed all these things shall then really come to passe Now in other places these expressions doe set forth allegorically horrible alterations or Gods great judgements and those eyther particular against the enemies of the Church as in Isay 13.10 where the prophet speaketh of the horrible overthrow of the Babylonians in these words The stars of heaven and the constellation thereof shall not give their light The Sun shal be darkned and the Moon also shall not give her light And again in Isai 34.4 And all the host of heaven shal be dissolved and and the heavens shal be rolled together as a scroll and all their host shall fall down c. And from this place as it seems by the like phrase the words here in our text are taken Again in Ezech. 32.7 concerning the overthrow of Aegypt I will cover the heavens saith the Lord and make the stars thereof dark I will cover the Sun with a cloud and the Moon shall not give her light Or universall signifying the total commotion of the Church somtimes in a good sence sometimes in a bad and somtimes in both In a good sence as in Hag. 2.7 Hebr. 12.27 Thus saith the Lord yet once it is a little while and I will shake the heavens and the earth and the drie land And I will shake all nations and the desire of the gentiles shall come c. In which oracle is prophesied of an universall concussion that is of the reformation of the world by Christ the which how it hath been shall yet further be fulfilled we have expounded in our commentarie on Hebr. 12.27 In the evil part it is undoubtedlie taken in this place as signifying the shaking of the heaven and earth that is the future corruption oppression of the Church by Antichrist Now this concussion both in a good sence by Christ also in an ill sence by Antichrist is prophesied of by Ioel 2.28 The oracle of Ioel Chap. 2.27 expounded And it shall come to passe afterward that I will poure out my spirit upon all flesh and your sons and your daughters shall prophesie c. And I will shew wonders in the heavens in the earth blood fire pillars of smoack the Sun shal be turned into darknes the Moon into blood before the great terrible day come Act. 2.17 which prophesie Peter shewes to have been partly fulfilled when as on the day of Pentecost the Apostles the Apostolical Church were miraculously filled with the holy Ghost Partlie to be accomplished before the last comming of Christ at what time the Church shal be troubled with horrible calamities not so much by hereticks or tyrants as by Antichrist Christs adversarie Now these things are foretold least the faithful should imagine Christs kingdome to bee of this world or to expect pleasures in this life but rather to prepare themselves for all manner of adversities in the mean while beeing fully assured that these calamities shall no way hurt the Elect persevering in prayer and supplication Ioel. 2.32 and therfore this is added as a consolation Whosoever shall call on the name of Iehovah shal be delivered for in
the living God to whom he graciously communicates himself Let us therefore understand it of the seale spoken of 2 Tim. 2.9 The foundation of God standeth sure having this seale the Lord knoweth who are his and let every one that calleth upon the name of God depart from iniquity This seale Chap. 14.1 is said to be the fathers name written in the foreheads of the saintes First therefore this seale imprinted in the elect is Gods eternal purpose to save them the which however it is not seen by the eye of man yet the elect both discerne and feel the same in their hearts Secondly it is a saving vocation unto faith and wrought externally by the word sacraments internally through the earnest of the spirit Thirdlie it is a true invocation on the name of God that is a sincere profession of the truth by forsaking and detesting al the known wayes of Antichrist To be short it is a true conversion unto the Lord constancy perseverance in the faith of Christ By these notes the sealed ones separate themselves from the dregs of Antichrist and are easily known from all other men therefore they are said to be marked in their foreheads because they are not at all ashamed of their holy profession But wherfore is this marke put upon them The use of their sealing I answere to the end that they may not be hurt by the evil Angels nor seduced by Antichrist led into errour so made partakers of his plagues That Antichrist I say may have no interest in them for beeing sealed they are secure certaine of their salvation in middest of all confusions and ruins This is matter of singular comfort to the elect in that their salvation is certaine that the Lord careth for them Agreeable hereunto is that in Ezec. 9. where the marked ones are preserved while the city in the mean time is destroyed And Rahab having her house marked according to the covenant with the spies escapeth So the Israelites sprinkling their posts with the blood of the Paschal Lamb were delivered while the first born of Egypt perished therfore it is said Rev. 9.4 that the locusts only hurt them which had not the seal of God in the forehead For Antichrist also doth mark his servants with his character as we see Chap. 13. but not to the end they should be preserved but to have power to buy sell his holy wares make marchandise of mens soules trade in his kingdom Now this Character shall not secure them that are marked therwith from destruction but rather draw down Gods judgements upon them for the beast the false prophet all that have received his mark shall be cast into the lake of fire brimstone Rev. 19. 20. And I heard the number of them that were sealed their number is great yet lesse then the number of locusts such as had the mark of the beast in their forehead right hand Nevertheles much greater then men imagine judge a definite for an indefinite For alwayes there have are shall be more witnesses of the truth then Antichrist or the world knowes of a Church I say of sealed ones preserved by thy Lord unto himself as in the time of Elias seven thousand in Israel were reserved who had not bowed the knee to Baal albeit the Prophet then complained that he was onely left The Papists inquire who where the Church was before Luthers time let them receive here an answer from Iohn that when Antichrist thought he had brought al to stoope under him yet then the Lord hath 144000 sealed ones We affirme therfore that a Church of sealed ones was hid in the midst of popery even when the Angels stood on the four corners of the earth to hinder the windes from blowing that is to hinder the course of the Gospel to subject all particular Churches under the power of Antichrist Moreover the number here specified is most perfect twelve ten beeing by the rule of Arithmeticke put together For twelve beeing multiplied by ten makes a hundred twentie ten times a hundred and twentie makes twelve thousand which is the number that was sealed out of each tribe this againe beeing multiplyed by twelve makes a hundred fourtie four thousand which is the compleet number of all them that were sealed For other mysteries I let them passe Out of all the tribes of Israel Ribera understands it literally of the conversion of so many Iewes out of every tribe about the last times under Antichrist proving it from that of the Apostle Rom. 11.26 and so all Israel shall be saved But in this he agrees neyther with himself nor yet with the oracle of Paul For if so bee that all the Iewes shall receive and follow Antichrist as the Messias as the Papists themselves imagine how then shall so many thousand cleave unto Christ And againe if all Israel shall be converted how then shall there bee onely 144000 sealed ones the prophesie of the Apostle I will not here speake of as not appertaining to this place and the rather because in my commentarie on the Romanes I have expounded the same Lyra speakes of the conversion of so many Iewes under Constantine but yet he dares not affirme that such a thing was then accomplished therfore he approves of a mysticall interpretation and applies it to the spirituall Israel that is to such as were converted to the faith of Israel of Christ under Constantine But I have already proved that these things may not be tyed to that time but belong to the ages after under Antichrist There are also some of our interpreters who expound this number 144000 of beleeving Iewes and applie the great multitude spoken of v. 9. to the Church of the gentiles But leaving such mens opinions I follow the exposition of my Anonymus of all the tribes of the children of Israel that is of all nations imitating the faith of Israel because God hath elected some to salvation out of every part of the world Christ also shall have his sealed ones in all places where Antichrist reigneth Besides the beleevers of the Gentiles are often in the new Testament called by the name of Israel as following Israels Abrahams faith Rom. 4. 9.6 For they are not all Israel which are of Israel c. Now these are compared to the twelve tribes of Israel because they succeeded in their place therefore it is said they shall sit on twelve thrones to judge the twelve tribes of Israel who were apostated from God and Christ The distribution therefore of these sealed ones according to their tribes is not to be taken litterally but by a certaine similitude because God hath substituted other special nations in stead of those apostatical tribes in which he hath a certaine number of sealed ones that is ordained to life eternal And the reason hereof is apparent because the twelve carnall tribes of Israel before the
saying unto mee Seale up those things which the seven thunders uttered and write them not 5. And the Angel which I saw stand upon the sea upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever ever who created heaven the things that therein are the earth the things that therein are and the sea the things which are therein that there should be time no longer 7. But in the dayes of the voyce of the seventh Angel when he shall begin to sound the mystery of God should be finished as he hath declared to his servants the Prophets THE COMMENTARIE 1. ANd I saw another mighty Angel saying I finde all interpreters Alcasar onely excepted who contrary to the drift of the history applies it to the Iewes to agree in the general argument and scope namely that here are inserted as it were soveraigne medicines or consolatory remedies in regard of the sad calamities and miseries of the Church under their manifold enemies but especially under the Easterne Westerne Antichrist by which the godly beeing provoked to constancy may be certainly perswaded that Christ the judge will alwayes take care for his people in the midst of their greatest persecutions and preserve them in safety unto the end But yet they much differ about the time most restraine it to the times of the sixt trumpet But for my part I take it that this consolation is opposed to the evils of all the trumpets which we have formerly heard beeing as it were the second Act of this vision as I have shewed in the argument of the Chapter As the fift seal therfore in the former Vision contained the comforts of the martyrs under the altar so respected the evils of the foregoing seales so in this Vision the history of this Chapter annexed to the sixt trumpet doth containe consolations against the evils of all the foregoing trumpets Another Angel All interpreters for the most part consent in one that by this Angel is represented Christ the mediatour and revenger of his afflicted Church some few indeed are of another minde whose opinions I wil briefly set downe Andreas Cesariensis supposeth him to bee one of the holy Angels Andreas Riberas opinion gathering it from the cloud rainbow light of the sunne here mentioned But these adjuncts rather argue the contrarie as beeing of an higher nature then to bee applied unto a created Angel Ribera following him understands this mighty Angel to be the same who in Cha. 5.2 desired to open the book that was shut For seeing men repented not by the plagues of the six trumpets therefore he saith that now a mighty Angel is sent who by an oath protests unto the world that the end thereof and the last judgement is at hand But this is neither the principal scope neither are his reasons of force to prove that this ought not to be understood of Christ And therefore Alcasar also rejects them His arguments indeed would have seemed the more probable if he had made this mighty Angel to be Gabriel so called from his strength and Psal 103. where all the Angels of God are said to excell in strength moreover that Christ shall not descend from heaven untill the day of judgement according to the scriptures Also that this Angel sweareth by the living God as by a greater then himself But neither are these reasons of waight For Gabriel doth not signifie a mighty Angel but the mighty God Now Christ properly is El Gibbor the strong or mighty God It is true indeed that all the Angels of God are mighty but Christ is stronger then they as beeing the Lord of them all Now the descention of this Angel from heaven must not be understood of Christs incarnation or any corporal descent on earth but visional that is signifying his continuall presence with the Church Hee and God also is said to descend and ascend by his presence and manifestation of his grace and help To be short he sweareth by the living God greater then himself as he is man but not as he is the living omnipotent God whom we have often before proved so to bee Lambertus thinkes that some excellent ministers of the word are here noted Lambertus opinion whom the Lord sent into the Church at the beginning of the sixt trumpet yet he shews not who they are or shal be But the description of this Angel cannot agree to any such ministers of the word Lyra doting Lyras opinion as his manner is makes this Angel to be the Emperour Iustinus and his nephew Justinianus about the yeere 518. who held in his hand a little booke open that is wrote letters to all places in favour of the Catholicks against the Arians But these acts divine description are to unsolidly ascribed unto a secular man We therefore assent unto the common opinion This mighty Angel is Christ that this Angel is CHRIST the revenger of his Church because both the description of the person all the acts here mentioned doe plainly make good this sense as also the scope requires the same For without Christ the Churches consolation would bee verie little in all these things Besides undoubtedly this mighty Angel is the same who in Dan. 12.7 is called Michael standing upon the waters swearing by the living God from whence this part of the vision seems to be taken But Michael the great prince standing for the people was certainly Christ Therefore this Angel is either Christ himself or one representing his person Now we will consider the Epithites Mightie Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong able for Christ is truely El Gibbor the mightie God having two natures who hath vanquished the devill that strong armed man taken possession of his palace and devided the spoile See Chap. 5.2 18.21 Descending from heaven This is farre different from that he saw Chap. 8.10 a starre falling Chap. 9.1 fallen from heaven Now Christ descended from heaven for the salvation of man-kinde in taking our flesh upon him but that descension is not here intended Againe he ascended into heaven corporally and sits at the right hand of God where he is to remaine untill the day of judgement Notwithstanding Iohn saw him descending not by a locall motion but by visionall grace inasmuch as he commeth down by the presence of his spirit and special help to relieve the afflicted condition of his Church not leaving her comfortlesse according to the promise where two or three are gathered together in my name I am in the midst of them Matt. 18 20. 28 20. I am with you unto the end of the world So Chap. 1. he appeared to Iohn walking in the midst of the Churches not by a corporal motion but a visional presence of his grace and spirit Now the likenesse of the description shewes that the same is here intended Clothed with a cloud Some understand this cloud to be meant
4.5 it is said out of the throne proceeded lightnings thunders voyces with seven lampes of fire burning In Chap. 8.5 Christ casting his censer of fire into the earth there were voyces and thundrings and lightnings and an earthquake But in these places the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thundrings hath no article set before it but here it is read with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thundrings as having reference to the former thunders The thunders in Chap. 8. we applied to the calamities under the red horse The thunders in Chap. 4. to the terrible threatnings of the Law by which Christ doth strike and terrifie the consciences of Antichrist other adversaries as to be self convicted however they furiously rage against Christ for my part therefore I doubt not but this place is to be expounded by the others and that these thunders figuratively doe denote undanted teachers who shall thunder out the word of God against tyrants hereticks Antichrist as thereby they shall be made altogether inexcusable Seven A definite number for an indefinite that is many shall thunder out their voyces against Antichrist It is verie emphatically said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voyces as dictated to them by the spirit of God and divinely commanded so to doe For without doubt these heroick teachers who opposed themselves against Antichrist were stirred up by the speciall instinct of the spirit of God Some understand it of seven that is of diverse gifts graces of the holy Ghost bestowed upon the teachers of the Gospell which comes all to one in case the scope be minded namelie that this also serves for the comfort of the godly For Antichrist shal not alwayes have a quiet and peaceable kingdome because Christ both by his roaring voyce and by the thundrings of his faithfull ministers will many times disturbe him to the end he may not seduce all Brightman makes the seven thunders to be the seven Angels spoken of Chap. 14.6 But there onely six are mentioned besides it seems not to agree because the voyces of these thunders are commanded to be sealed whereas the others were writen by Iohn And when the seven thunders uttered Gr. spake their voyces Iohn would have written the voyces of these thunders that we also might have had the knowledge thereof in this Revelation But he is forbidden and commanded to seal them up that is to keep them secret And write them not The kings Bible reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after these things write as if he were not altogether prohibited but onely at this time in this place beeing afterward commanded to write the same viz. in Chap. 14. where the same seems to be set downe But other copies as also the greater lesser of Robert Stephanus have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these things thou shalt not write Besides in Chap. 14. there is no mention made of thunders but however it bee Iohn is forbidden to write but to seale that is to close or keep secret like as the booke that was sealed Chap. 6. could not be read Now this seems to be taken out of Dan. 8.26 12.4 where the Prophet is commanded to seal the words he had heard But what will the Lord be angrie with men if they understand not the voyces of the thunders seeing in the mean time hee will have the booke to be shut that is the doctrine or meaning thereof not to bee understood I answer the command is not to be taken absolutely of hiding the doctrine but onely to comfort Iohn and the faithfull against the contempt of the Gospell for the future event is foretold viz. that the wicked shall not hear but despise the voyces of the thunders thereby causing the same to be secret unto themselves by their owne default that is the greater part of men will not hear the thundrings of the Law neither the voyces of the Gospell but neglect and contemne the same Thus they shall remaine sealed unto them Or but thou seal that is doe not thou therefore esteem lightly of them but lay them up as a most precious treasure because verie shortly thou must again prophesie A voyce from heaven Vndoubtedly of God sitting on the throne who both foresees and by his providence directs all future events The question which Ribera takes up with so much scrupulosity is needlesse viz. whither this Revelation be entire and whither these voyces be not the same with them written in this booke For not the defect of this Revelation is signified but Antichrists contempt of the word preached is here foretold 5 And the Angel which I saw stand This is a fourth gesture of the Angel he lifted up his hand and sware by the living God c. in which againe there is an allusion unto the last vision in Daniel who saw an Angel swearing by him that liveth for ever yet there is some difference both in the manner and in the thing it self He in Dan held up his right and his left hand sware c. this lifts up onely his right hand c. He in Dan sweareth that after the accomplishment of a time times halfe a time the prophesies there foretold should bee finished This sweareth that there shal be no more time but that the mysterie of God should be finished in dayes of the sound of the seventh trumpet Now we will briefly consider Who how what and wherefore he sweareth The Angel swearing and standing on the earth and sea is undoubtedly Christ who often as we read in the Gospell confirmed his doctrine by oath Verely verely I say unto you And God himselfe many times is said to sweare Psa 110.4 Heb. 6.13 The Lord hath sworn God sware by himselfe c. neyther is this contrary to the precept of Christ Sweare not at all For there is forbidden not a lawfull oath taken in the name of God in doubtfull hard cases whether before the magistrate or otherwhere for an oath is a divine ordinance instituted to end controversies and strife among men but rash oathes eyther by God or the creature Heb. 6.16 to which the Iewes as the circumstances of the place shew were much given for otherwise Christ should condemne both himself God Angels and men for swearing An oath therefore in it self is lawfull touching the conditions whereof wee have largely handled otherwhere Lifted up his hand viz. his right hand for so they that sware were wont to doe as Abraham swearing that he would not receive any thing of the spoile of the Sodomites I have saith he lift up my hand unto Jehovah c. Hence to lift up the hand generally in scripture is put for swearing Ezech. 20 5. Numb 14.30 In the day that I lifted up my hand to bring them forth of Aegypt yee shall not enter into the land concerning or for which I lift up my hand c. And the reason hereof is not obscure
in the dayes of the prophesy of these witnesses But would not this be verie false and absurd according to the letter For how should Antichrist in so great and continual a famine lead such mightie armies and obtaine so many great victories over most potent Monarchs Therfore this also is here to be understood as in ver The foure yeers standing of Antichrist refuted 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing that these witnesses have power to shut heaven that it rain not in the dayes of their prophesie spiritually This they shal doe by the power of the keyes shuting the kingdom of heaven that the grace of God raine not upon the contemners of the Gospell because they condemn the preaching of the witnesses as a most pestilent heresie The heavenlie raine therefore moistening the drie harts shall not fall upon them for they shall not be any whit the better by the preaching of the Gospell but shall seek for eternal life in their own merits Popish pardons and paenal satisfactions whatsoever they shall pretend touching Christ or his free grace These wordes therefore It shall not rain in the dayes of their prophesie doth wholy concern the Antichristian adversaries on whom the rain of the Gospell as we said before shall not come but onely plentifully moisten the Church of Christ Hence also we may understand that the time of the witnesses prophesying was not before properly defined by 1260 dayes but by a certain allusion unto the historie of Elias 1 King 17 Iam. 5.17 For the three yeeres and six moneths in which it rained not in his time doe make just so many dayes And they have power over the waters The fift title is their power of turning the waters into blood To turn water into blood and smiting the earth with plagues as often as they will by a manifest allusion unto the historie of Moses and Aaron who turned the Aegyptian waters into blood smote Aegypt with tenplagues untill at last Pharaoh being drowned in the red sea the people were brought out of the house of bondage Thus we see these things must also be spiritually understood For when the Church shall be held captive under the Romish Pharaoh and sigh to God under her oppression then shall the two witnesses Moses and Aaron come that is God will raise up one or more faithfull teachers of the Gospell who by the preaching of Christs free grace shall indeavour to set free the Church out of bondage But Pharaoh shall not hear them therefore these shall turn the waters into blood and smite the adversaries with plagues as often as they will that is not once but many times like as Moses of old smote Aegypt ten times Now this they shall doe by threatning plagues against these spiritual Aegyptians on whom God will take vengeance because of their contemning of the Gospell by sending wars seditions droughts famines pestilence and such like evills which have since the rising of the Gospell been spread over the Christian world as the complaintes of the common people doe testifie who impute these miseries to the doctrine of the Gospel And indeed not altogether without ground for the Gospel is the occasion thereof yet onely by accident for not the word but the contempt of the word drawes down plagues from heaven upon the sons of men Now the witnesses are said to smite the earth How the witnesses shall smite the earth God smiting the same upon their threatnings and sighes which the Lord hearing doth punish the malepertnes of the world with plagues We need not therefore make any matter of their calumnies who impute the fault of these evils unto the Gospell We confesse indeed that it is the cause but how not by any fault of the Gospell in it self and therefore unjustly imputed but by accident For the cause in it self is the idolatrie of Antichrist and his rage against the doctrine of Christ Iesus We have heard what the witnesses shall doe and effect both in the Church and touching the faithfull as also in and against the adversaries Now followes on the contrarie what the enemies shall doe and effect 7. Moreover when they have finished Hitherto we have spoken of the general and special prophesie of the measuring of the temple or the power and ministery of the two witnesses Now followes the martyrdom of the witnesses For Antichrist will not sit still while these doe prophesie but prepare himself to warre against the witnesses overcome and kill them cast their carkeises with contempt into the streets so rejoyce with his followers over the slaine But however the witnesses be put to death yet prophesie shal not be extinguished but a tenth part of the great citie shall fall by an earthquake the martyrs shall again live be taken up into heavenly glory This therfore is the amplification of the Third Act or Antichristian persecution which in a diverse event shall continue unto the end But that which followeth seemes to be contrary to what we heard before touching the power of the witnesses in that it is sayd they shall devour their adversaries with the fire of their mouth smite the earth with plagues as often as they will Now here they are killed overcome by the Beast This is already answered on ver 5. For it doth well agree that the witnesses shall overcome bee overcome They overcome in the goodnesse of their cause by their spiritual power warre victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually as it is v. 8. because the doctrine of the Gospell notwithstanding all Antichristian opposition shall break forth confound the lyes of the Beast weaken his kingdom On the contrarie the Beast shall imploy his spiritual secular weapons against the witnesses by tyranny overcome kill them The Beast overcoming the witnesses is Antichrist This Beast ascending out of the pit is that self same Angel of the bottomlesse pit Abaddon the king of Locusts spoken of in Chap. 9.11 that is Antichrist as Ribera also Gagnaeus Anonymus confesse For this Beast hath his seat in the great city Babylon Rome as shall appear Chap. 17. v. 9.18 which in the following verses is called Sodome Aegypt Jerusalem spiritually For Antichrist shall rage more cruelly then any beast against Christ but touching the Beast more largely on Chap. 13. Now let us see when with what successe the Beast maketh war against the witnesses When they have finished their testimony Before it was called a prophesie here a testimony by which name John familiarly notes the doctrine of the Gospell This being ended the Beast shal make war against them but they shall finish the same as the Papists say after they have preached 1260 dayes or three yeeres an half The fable of the four yeeres refuted But this fable we have before refuted here it is apparent that it cannot consist For after 1260 dayes the Beast shal slay them triumph thereat Therfore they shal
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
it up and how The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewes that the waters and flood are allegorically to be understood Most understand this flood of waters to be the manifold and grievous afflictions and persecutions by which satan seekes in all times to oppresse the Church taking it to be an allusion to that complaint of the Church of old Psal 124.1.3 unlesse Jehovah had bin on our side now may Israel say Then the waters had overwhelmed us the stream had gon over our soul c. This I confesse is not amisse But it must bee more specially expounded now the Dragon persecuted the woman in her slight by a flood of waters and that also before the Beast ascended out of the sea of which it followeth Chap. 13. Foxe makes the flood to be those horrible edicts Fox his opinion proscripts and commands of Emperours especially of Maxentius and Maximinus which were every where published for the taking away of Christians from the earth But these things fel out before the former persecution neither did the woman take her flight under the perfecutions of the Romane Dragons Bullinger comprehends under it Bullingers interpretation all the Churches afflictions This flood saith he signifies that the Divell powred forth a sea of evils on the Church as sects dissensions tumults seditions and persecutions by which allmost the whole earth was over flowen And he applies these things to the verie time of the Apostles when satan stirred up every where the magistrates and priests against the Apostles and Apostolical trueth this is true indeed yet in my judgement but little agreeing to the sense of the present prophesie Brightman understanding by these waters Brightmans opimon peoples or nations as afterward in Chap. 17.15 interprets this other persecution of the irruptions of the Franci the Alemanni Burgonions Goths Vandals Hunni Treballi the Heruli the Lumbards and such other Northern nations who about the yeere 400 and thence forward rushed in the sluces being as it were taken away upon all Europe and Asia for to swallow up as with deepe gulfes the Christian Church Yet the earth that is the counterfaite and earthlie religion swallowed up the force of this flood because these barbarous nations by whom the Dragon thought to blot out the very name of Christ after they came into these countries more full of humanity they embraced the Christian religion which they saw amongst them though indeed it was most corrupt For all of them were either Arians or Nestorians or Eurychinians but yet changed not their life and Barbarous manners So the earth deluded the Dragons indeavour The which exposition seemes not in the least to be contrarie to histories and the order of this Vision Notwithstanding I should rather consent to them The waters cast out by the Dragon are heresies Ioh. 7.38 who applie this to the foul heresies scismes blasphemies and monstrous doctrines by which the Dragon attempted to drown the Woman while she fled even under Christian Emperours For as the doctrine of the Gospell proceeding out of the mouth of God is compared to streames of waters which none are able to resist as Christ saith he that beleeveth on me out of his belly shall flow rivers of living water So the heresies comming out of the Dragons mouth what are they but as a violent vomit or floods to swallow up the Church For even in Constantines time the Arian heresie and blasphemie against Christ violently burst forth like to a most swift stream and overflowed all the East and soon after the West also whereby the Church was allmost swallowed up in her flight After the Arian heresie against the son of God followed the Macedonian against the holy Ghost soon after that the Pelagian against the whole Gospell That also of Nestorius and Eutyches the Monothelists against the truth of Christs person the which mightily shooke the Church almost for the space of 300 yeers as the histories of Eusebius Socrates Theodoretus Zozomenus and Evagrius witnesse The Dragon by these floods thought to drown the woman in her flight but in vain as it followeth 16. But the earth helped the woman Some here by earth understand Churst in regard of his stabilitie and because the waters of the Dragon were swallowed up the darts and plots of the adversaries suppressed and the afflicted Church not utterly overthrown Others of earthly men by whom the Lord often wonderfully protects though they aime at other ends his Church and people as of old by the Philistines he delivered David from the hands of Saul by Lysâ—as he preserved Paul from the fury of the Iewes Brightman as I said before understands this of those Barbarous nations who comming on furiously to root out Christian religion yet preserved the same by embracing it though much corrupted There are som who interpret it of Councils which being gathered together out of all nations swallowed up the blasphemous floods of heresies by refuting them Thus the generall Council of Nice condemned the Arian heresie the Synod of Constantinopel the Macedonian and Eunomian that of Ephesus the Nestorian that of Chalcedon the Euâ—ychinian But this sense seemes to be forced It is an allusion to the historie of Corah Dathan and Abiram whom the earth swallowed up alwe Numb 16.22 As therefore the earth did then help Moses Aaron against the seditious rebels miraculously opening her mouth and devouring them So the Lord no lesse miraculously helped the woman flying from the floods of most dangerous heresies so as she was not drowned by them that is he wonderfully swallowed up those false doctrines with the authors therof as if the earth had opened her mouth utterly devoured them we need not therefore subtilly dispute about the earth considering how the Lord continually dissipated al the heresies which during the space of 300 yeeres overflowed the Christian world caused the same I say to vanish away like smoak by the power of the holy scriptures and zeal of Orthodox teachers 17. And the Dragon was wroth The third assault of the Dragon not against the woman herself for her he lost as being out of his sight in the wildernesse but the rest of her seed whom he purposed to set upon by open warre This therfore is a preparation to the following third Act of the Beasts war with the Saints And so this third assault belongs to the Antichristian times which begane in the raigne of Phocas Boniface III. the first universal high-priest when the Church was now fled into the wildernesse and so none appeared any where but as a whorish woman The meaning of the verse we take to be thus The Dragon being angry that he could not by the flood of heresies drown the woman in her flight now despairing of further effecting any thing against her he stirres up a new warre against the rest of her seed by themeanes of the Beast as it followeth For that which here the Dragon is said to doe in the
inhabitants of the earth grosse and earthly men superstitious maintainers of Antichristian idolatry obstinate adversaries from whom they shall suffer grievous contradiction Secondly the successe of their doctrine is noted not to be very great They shall labour indeed to reforme the Papacy Caecis sabulam canent Aethiopes lavabunt to call the blinde unto the light but according to the proverb they shall sing to the deafe and wash Black-moores because Antichrist will resist them by all meanes possible and labour to keep his kingdome in peace And indeed it shall be so by the just judgement of God For because the world rather loveth lies then truth God shall send them strong delusion that they should beleeve a lie that they all might perish who have not received the love of the truth 2 Thes 2.11 The consideration hereof serves both to illustrate the goodnesse of God who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth that is the sworne vassals of Antichrist drowned in superstitions and idolatry As also to lessen the scandall that we be not offended at the small successe the Gospel then had at that time For what wonder was it that the inhabitants of the earth received not the same who were accustomed to heare and beleeve nothing but the dreames and lies of Antichrist And to every nation and tribe This partition is taken from Chap. 13.7 signifying that the fame of this Gospell should be spread as farre as the Papacy did extend For however those teachers should remaine in their places yet their doctrine by their writings was made knowne every where and found adversaries in all places Before I goe further let us here take notice of one thing touching the devils subtilty Cyrillus feineth a new gospell We finde by history that a little before God raised up this Angell in England the devill had begun to spread abroad his eternall gospell through one Cyrillus a carmelite Monke consisting of most foule errours and monstrous opinions pretending that it was the everlasting gospell of this Angell And indeed the Monkes under pretext of this prophesie did readily imbrace the same because he confirmed their monasticall rites rules superstitions and fables He taught that the Gospell of Christ was to remaine unto this time but thence forward his new Gospel was to take place in the Church This was a wicked depravation of this prophesie 1 Pet. 1.25 Rom. 10.8 Rev. 2.25 Gal. 1.8 and blasphemie against the expresse word of God The word of the Lord remaineth foe ever This is the word of faith which we preach Hold fast that which yee have till I come If an Angel from heaven preach any other Gospell let him be accursed To this ungodly fiction many learned of that age opposed themselves insomuch that Pope Innocent himselfe was forced by the Lateran Council to condemne this impudent assertion because it also touched the Popes kingdome Some say Joachim the Abbot was the broacher hereof but it is false See Centur. Ecclesiast 13. cap. 5. To discover therefore the imposture of the Devill the Lord began to bring to light in the same age the everlasting Gospell here prophesied of by Wickleffe in England and by other teachers in other places We may easily Iudge which of these two was that everlasting and true Gospell For the one abolished the Gospel of Christ and writings of the Apostles The other brought forth the same out of darknesse The former therefore was false the latter true Saying with a great voice The zeale of the Angell in publishing the Gospell is commended And indeed the foresaid teachers performed their office with unwearied labour and paines both in teaching preaching disputing for when they came into the world the world was in a deep lethargie of superstitions drunken buried in the wine of the wrath of Babylonish fornication So that they were forced to cry aloud so mightily to the end that they might be heard of the drowzy or rather deafe inhabitants of the earth This voice is to be understood not onely of their preaching but writings also by which they manifested the doctrine of the everlasting Gospell Feare God The argument of his preaching hath three parts yet the whole is doctrinall and hortatory The first part is the feare of God which is the beginning of wisdome Here rightly the teachers begin Sometimes by it the whole worship but here properly is signified that part of worship which consists in the true knowledge and reverence of God and it is opposed both to the carnall security of the whole world whence ariseth prophanenesse and the wicked contempt of God as also to the preposterous feare by which Antichrist hath along time kept the world under his yoake Both these I will briefly now expound The Papacy did abound with security and feare Security feare in the Papacy This carnall security was fostered by their bewitching confessions absolutions satisfactions Masses indulgences c. No wicked act how great soever but by money and such remedies might be expiated Hence Gods judgement neither was or to this day is feared in the Papacy as having present remedy for their sins in their confessions satisfactions and indulgences Hence springeth that bruitish security and liberty to sin So againe the feare of Antichrist hath and still doth vex the world because it is held a greater offence to neglect the edicts of the Pope then to violate the commandements of God So that they were easily frighted with the feare of excommunication poenall satisfactions purgatory c. insomuch as Emperours and Kings were forced to kisse the feet of Antichrist yea all both great and smal did tremblinglie submit to his beck Now this Angell recalling the world both from this prophane security as also from their preposterous feare bids them FEARE GOD not the Beast for it is not the Beast but God that can cast both soule and body into hell fire Math. 10.28 And give glory to him Secondly he requires faith and obedience unto the Gospell for then is the glory of Gods truth goodnes and power truely attributed unto him when his word is received by faith and performed in obedience In the former member the Angel prepared the world for the Gospell because without the feare of God that is so long as prophanesse and contempt of God doth reigne there the Gospell findes no place By this other member he instructs them thus prepared to give glory to God by receiving his word in faith and conforme their life according to his commandements And indeed this is all God requires of us So Moses And now O Israel what doth Jehovah thy God require of thee Deut. 1.12 save that thou feare Jehovah thy God and walke in all his waies and love him with all thy heart For the houre of his judgement is come A reason confirming what he had said is taken from threatning of judgement at hand the serious consideration whereof
will recall a man from his carnall security to the feare of God and working of righteousnesse except he have a heart of steele for as much as in the day of Gods judgement a most exact account of what hath been done in the flesh must be given by all the greatest Kings and Potentates not excepted When without any respect of persons they that have done well shall possesse life eternall They that have done ill shall be cast into everlasting fire The Angell therefore could not use a more forcible reason to deterre men from the contempt of God and his word To this purpose is that in Sirach Chap. 7.40 In all things that thou sayest or doest remember thy end and thou shalt not sin Now if any aske how this prophesie is true and accomplished seeing it is so long since John said 2 Pet. 3.9 Gods judgement was at hand Let him heare Peter answering the mockers of his time The Lord is not slacke concerning his promise as some count slacknesse but is long suffering towards us not willing that any should perish but that all should come unto repentance The Angell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come for shall certainly come by an usuall Enallage of the preterperfect tense instead of the future so a little after is fallen for shall certainely fal noting the immutability of the events decreed by God so formerly he often said he will come shortly that is sooner then we are aware of that the deepe fleepe of security might be driven out of us and lest with the wicked servant we should say Luke 12.45 My Lord deferreth his comming But rather let us consider seeing the Apostles did presage the day of judgement to be then at hand how much nearer is it now unto us after so many ages And worship him that made In the third member he recalls the world from popish idolatry unto the service of the true God alone whom he notes by a periphrasis from the worke of the creation of heaven and earth the sea and fountaines of waters The Old version ads and of all things that are in them which words are not in the Greeke but seem to be taken out of Psa 146.9 unto which place the spirit here alludeth The fountaines of waters are reckoned up among the chiefe works of God because the continuance of the fountaines is indeed a very wonderfull worke of the Lord concerning which Phylosophers have much disputed with great admiration Psal 104.10 114 8. And it is also celebrated in the Psalmes He sendeth the springs into the valleyes which run among the hills Which turneth the rock into a standing water the flint into a fountaine of waters Furthermore that religious worship is onely due to God both the Scripture and nature it selfe teacheth For God alone is omnipotent knowes all things and is present in all places He is able to heare and helpe all that call upon him wheresoever they be He alone is the Author of nature governour and Lord of the world wherefore all ought to depend upon him onely in him alone we must beleeve and put our considence Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme Hence faith and prayer are in Scripture coupled by an individuall tye as the cause and effect Rom. 10.14 Mat. 4.10 How shall they call on him in whom they have not beleeved Therefore it is an expresse commandement Thou shalt worship the Lord thy God and him onely shalt thou serve Now howsoever this be an undeniable and manifest truth yet the world forsaking the Lord followed and wondred after the Beast all I say both great and small bond and free worshipped the Beasts image kissed his feet and attributed divine honour unto him as though he were God on earth And this the worshippers of the Pope doe not denie according to that of the Poet before mentioned Ense potens gemino cujus vestigia adorant Caesar aurato vestiti murice Reges Nay all have not the priviledge to worship before the Beast and kisse his feet this onely is permitted to Kings and Emperours Others must be content devoutly to worship his image and call upon the Saints that are canonized by the Beast and adore his Crosses Crucifixes Altars set up by him in temples groves and highwaies c. From this beastly worship of idols the Angel here dehorteth the world as calling them to the worship of the true God Neither will he any whit esteeme their vaine pretenses That the Pope is not worshipped as God but as Gods and Christs Vicar for they falsely affirme him to be that which he is not That they call not on the Saints with a worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this is a false distinction the religious worship both of Latreia and Douleia being in Scripture onely attributed to God and signifie both one thing That they worship not graven images but God in them this also is false for Images are no gods neither will God be worshipped in or by them Thou shalt not doe so unto the Lord thy God Deut. 12.31 Thus far of the everlasting Gospel published by the first Angel or reformer of Popery The summe of which is in these three things I. That God is to be feared and Antichristianisme to be repented of II. That glory is to be ascribed to God by beleeving in his sonne III. That God is to be worshipped by fleeing the Image of the Beast and performing obedience to God 8 And another Angel followed because the former Angell although he cryed with a great voice did little profit unto the inhabitants of the earth who were drowned with the wine of Babylonish whoredome for after Wickleffe Husse and Jerome of Prague were burnt the Papacy remained stil in its vigour furie Therefore another Angell followed who more forcibly assailing Antichrist weakened his kingdome in many Provinces And here againe by an Enallage One Angell is put for Angels for there shall be divers succeeding each other in divers places But One shall excell and continue the ministery of the former Angell who was a while interrupted Now this Angel if we looke into histories who can he be save Luther This second Angell is Luther who followed 130. yeeres after Wickleffe and 100. after Husse and Jerome he first began in Saxony by word and writing to thunder against the Popes Pardons publikely put to sale soon after against the whole Papacy anno 1517. To him was joyned Philip Melanchton as a most faithfull assistant and soone after many other excellent men who by little and little restored the everlasting Gospell in divers parts of Germany and expelled Popery About the same time Zwinglius and Oecolampadius began together to oppose Popery and 〈…〉 Gospell in Helvetia But let us heare what this Angell publisheth Babylon is fallen is fallen He threatens ruine to Babylon for her wicked fornication by which
plagues to goe out of her The ungodly worshippers of Babylon and the Beast he terrifies by threatning of punishment the which the Angell following will denounce more plainely that if they goe on delighting themselves with the wine of fornication and to worship the Beast they shall eternally be tormented with babylon and the Beast 9. And the third Angell followed them The former Angel denounced Woe to Babylon This terrifies Babylons inhabiters to the end they might not thinke to be scot-free while Babylon was destroyed but understand that except they left off their fornication they should be thrust into eternall destruction with her The Thesis or position therefore of this Sermon is very horrible viz. That none of the worshippers of the Beast Pow. lib. 2. de Antich cap. 36. if they die in that estate can be saved but all of them must necessarily perish for ever The Beast is the Romane Antichrist with his Monarchical kingdome as we heard Chap. 13. The worshippers of the Beast are the idolatrous Papists zealous observers of the Popes injunctions Now what their end shall be is here declared unto us by the Angell Who this Angell should be the Popish Writers mention not except Lyra who feineth him to be Pope Gregory Who is the third Angell But this Angell was to be after Antichrists rising for he preacheth against him Now Gregory was Antichrists fore-runner viz. of Boniface III. who first built Babylon by claiming the title of universality This Angell is said to follow the two former who denoted all the preachers of the Gospell and opposers of Popery from Wickleffe unto Luther and his fellow labourers so that their ministery dured for the space of 175. yeeres or thereabout viz. from Anno 1371. when Wickleffe began to publish the everlasting Gospell untill the yeere 1546. at what time Luther ended his ministery leaving behinde him this propheticall verse Pestis eram vivus moriens ero mors tua Papa I living was a plague O Pope to thee And dying now thy death I le surely be This third Angell therefore is a figure of all such evangelicall Teachers who since the ministery of Luther have preached against Babylon and they are to continue unto the end of world For there followes no fourth preaching Angell after the third but Christ sitting on the white cloud comes forth to judgement vers 14. And therefore the ministery of the third Angell is to remaine unto the end Now among the number of excellent Teachers who by word and writing since that time have laboured to bring men from popish idolatry unto the faith of Christ Of the Germanes are Bucer Capito Hedio Brentius Hyperius Alesius Snepfius c. In Helvetia Bullinger Simlerus Myconius Pellicanus Gualterus Aretius Stuckius c. In France Farell Viret Calvin Marlorate Beza In England Cranmer Hooper Latimer Whitaker Reynolds In Denmarke Palladius Hemmingus c. Out of Italy Peter Martyr Zanchius Tremellius c. In Poland Johannes a Lasco c. In Hungary Michael Statinus Stephanus Szegedinus Petrus Melius Paulus Thurius with innumerable others who now rest in the Lord or yet fight or hereafter shall fight for the faith of Christ against the Beast With a great voice like the second Angell that is with great zeale and labour because these Teachers as the former shall not be wanting but use all diligence to bring men to Christ and recall them from worshipping the Beast And indeed it is needfull they should cry with a great voice for the greater part of men shall stop their eares at their preaching If any man worship This hypothetical commination If any man worship the Beast the same shall drinke c. is universall as if he had said Whosoever he be that worshippeth the Beast shall drinke c. He speaketh hypothetically to teach us that the punishment may be avoyded so that the condition be observed that is if a man leave off to worship the Beast Whence it appeareth that not all the worshippers of the Beast shall be tormented with these plagues but such onely as alwaies persevere therein and repent not being admonished Now it seemes that this Hypotheticall threatning closely is opposed to the wicked anathematismes of the Beast which also are hypothetically propounded For example If any one worship not venerable images let him be accursed If any man teach not from the heart to the Christian people the worship of Saints Anathemaes of the 11. Nicene Councill Act 1. and of the honourable images of all the Saints Let him be accursed If any man salute not images in the name of the Lord and of his Saints Let him be accursed And in the Councill of Trent If any man say that the wicked is justified by faith alone Let him be accursed If any man say that justifying faith is nothing else but a confidence in the mercy of God forgiving sinnes for the sake of Christ and that we are justified by this confidence alone Let him be accursed If any man say that by Gods commandement all Christs faithfull ones ought to receive the Eucharist in both kindes Let him be accursed c. Now on the contrary let the worshippers of the Beast and his image heare the anathema or curse of the Angell If any man worship the Beast c. Let him be accursed Furthermore who these worshippers of the Beast and his image are who I say are marked with the Beasts Character I have before shewed Now let us consider the curse 10. The same also shall drinke of the wine of the wrath of God The curse of the wicked is typed out by a propheticall phrase including the sinne for which Babylon was threatned by the former Angell Babylon gave her worshippers to drinke of the sweet and voluptuous wine of her fornication But God will give them to drinke of the deadly wine of his wrath as if he should say they have drunk the former wine so they shall drinke the other likewise the meaning is They have committed fornication therefore they shall be punished The punishment of the wicked by a propheticall phrase is compared to Wine a Chalice and Cup alluding to the excesse of the wicked who swallow down full cups of wine Which is powred without mixture into the cup But in the Gr. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with unmixt mixt wine which words seem to be cōtradictory to themselves because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latine Merum is not wine mixt or alaied wine but such as is without mixture Yet there is no contradiction in it for with the Greeke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixt signifies not wine allaied with water but such as is powred forth for to be drunke although it be without any mixture And hence the Latines sometimes use the word MISCERE to mingle simply for to powre out drinke Iuvenal Satyr 5. Nescit tot millibus Emptus Pauperibus miscere puer Here the words miscere pauperibus signifie
7.15 They serve God day and night But in a contrary sence for there is noted the continuance of the Saints their joy in heaven here the perpetuall torment of the damned In the meane while it appeares that by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night is signified alwaies perpetually and without intermission for however there be no light or day in hell but a perpetuall night or darknesse yet the holy Ghost speaketh after the manner of men who have dayes and nights interchangeably Who worship the Beast That the worshippers of the Beast might leave of to say that these torments are prepared for hereticks whom they so terme the holy Ghost doth expresly repeat that they are prepared for them that worship the Beast and his image Touching whom we have before treated And whosoever receiveth the marke of his name This is that large and Catholick symbole of the Romanists for as we heard Chap. 13. the Beasts name in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lateinos in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanus 12. Here is the patience of the Saints An hortatory and consolatory exclamation unto the Saints to stir them up to patience under the trials of Antichrist not to decrease in faith and obedience under the crosse but looke up to the promised reward in heaven This is the summe of the two following verses The first member here is the patience of the Saints is taken out of Chap. 13.10 yet the scope is something different For there it was spoken in respect of Antichrists tyranny the sence therefore was thus seeing Antichrists tyranny is so great the Saints ought to prepare themselves patiently to endure lest falling from their constancy they make shipwrack of salvatiō Here it is spoken with respect unto the torments of the Antichristians Hence therefore the holy Ghost suggesteth an argument of patience to the Saints that seeing so tragicall an end is certainely to befall Antichrist and his followers therefore they ought quietly to endure his tyranny knowing the other are to suffer eternall punishment for the same which horrible destruction of the adversaries ought to provoke the Saints to constancy Here are they that keep A periphrasis of the Saints for they are called Saints not who are canonized in Antichrists Calender but the observers of the commandements of God and faith of Jesus and both is opposed to the false worship of the Beast The faith of Jesus is our confidence in Christ the alone Saviour The keeping of the commandements of God is obedience to the Gospell not according to Antichrists decrees but according to Gods Commandements Both these cohere for without obedience faith is hypocrisie here saith he are they that keep for henceforward they shall or let them keep that is we are exhorted to persevere constantly in the faith of Iesus and obedience of Gods commandements that we may be free from Antichrists punishments 13. And I heard a voice Thus much of the exhortation The consolation of the Saints followeth It is an argument stirring up to constancy taken from the reward of heavenly felicity for to use Brightmans words the last evill which the wicked could bring upon them is the meanes of the present felicity of the faithfull It is opposed to the temptation of anathemaes by which the Pope shall strike the three Angels accusing them as broaching a new Gospell That they were enemies of the Catholick Church and damnable hereticks On the contrary the heavenly voice pronounceth them Blessed c. this is the connexion and scope let us now see the words The particle and is continuative for Then as Beza renders it or causall for therefore be constant in the faith of Jesus and obey God against the Beast because or for I heard a voice The words are Johns declaring with what comfort the Saints should raise up themselves to constancy And whence he hath it I heard a voice from heaven Therefore being proclaimed from heaven it is certaine and true he saith not whither it were a voice of God or an Angell But it is the voice of Christ Ioh. 5.24 Ioh. 8.51 who published the same in the Gospell He that heareth my word and beleeveth in him that sent me hath life eternall and shall not come into condemnation but is passed from death to life And If a man keep my word he shall never see death The heads of the voice are three I. a commandement to write II. The argument of the writing III. The proofe and declaration of the argument Write Before in Ch. 1.19 he had a general commandement to write the Revelation This is a speciall commandement to write the heavenly voice Bel l. 4. de verb. c. 4. touching the blessednesse of such as die in the Lord. Both places teach against the Iesuites that the Apostles were commanded by Christ not onely to preach but to write their doctrine Now wherefore is he bid to write That we might understand the dignity of this doctrine the which the holy Ghost would not have to vanish in the aire but to be set down in tables that it might perpetually serve for the consolation of the Church and that Antichrist might not in any wise be able to deny deprave or suppresse the same Write to wit to comfort the Saints and refute the monstrous judgement of Antichrist touching the godly that they are damnable hereticks to refute also the wicked fiction of Purgatory in which they say that the soules of them that die in the Lord are first to be tormented before they can enjoy felicity Blessed are the dead that die in the Lord from henceforward By the second argument of this most comfortable writing the dead in the Lord are declared to be blessed by which is refuted the prophanenesse of Epicures who say that death is the end of things and that the dead are wholly brought to nothing And the wicked opinion of Antichrist touching the unhappy estate of the godly by him accursed as hereticks But the heavenly voice pronounceth them blessed in death Therefore Antichrists beastly thunder-bolts should not terrifie us But let us see who are said to be blessed and when Of the former it is said Who being dead are said to be blessed Mat. 5.11 What it is to die in the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead who die in the Lord. Beza renders it which die for the sake of the Lord or because of the Lord according to the saying Blessed are ye when men shall say all evill against you falsly for my sake The which Ribera also approves And so indeed the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord do sometimes signifie as Rom. 16.1 Receive Phebe our fister in the Lord as becommeth Saints that is for the sake of the Lord. Salure Amplius my beloved in the Lord. Salute the beloved Persis which laboureth much in the Lord that is for the cause of Christ Thus taken the consolation should onely belong to Martyrs that die in the
The scope and use of this vision For First it teacheth that after the beasts kingdom hath flourished and vexed the Saints a long time it shal be weakened by preaching of the Gospell Secondly It shall allwayes notwithstanding remaine in some power not ceasing to make War with the Saints untill the end Thirdly Howsoever it shall tyrannically rage against the Reformation of Evangelicall doctrine yet it shall never be able again to suppresse the same but there shal be many Angels to poure out the vials of Gods wrath on the throne thereof Lastly as the Gospell shal be pleasing and saving to the elect because by it they overcome the beast for which they shall celebrate God with perpetuall praises so to Antichristians it shall be grievous and mortall because being turned into rage in regard of the successe thereof they shall fret and grieve to see their kingdom which seemed immoveable to be weakened lessened and go to ruine untill being wasted with the last plagues they shal be cast according to the threatning of the third Angell Chap. 14.10 into everlasting torments of fire brimstone Now hence the spirit suggests a twofold comfort unto us The first from the often renewed plagues of the beast whose power wealth luxuriousnesse and oftentation was great as we heard Chap. 13. But we need not be offended at those shadowes for she shall receive and feel inward torments and gnawings by the preaching of the Gospell and in the middest of her delights be tormented by Gods wonderfull judgements and severe plagues The second from the finall fall of Babylon the Popes parasites affirm that the seat of Saint Peter shall endure for ever that the Catholick Romane Church being founded and strengthened by God shall stand c. That the Gates of Hell shall not prevaile against her but Babylon shall come in remembrance before God and in a moment be cast down by an earthquake so she shall cease to vexe the Church and persecute the Saints We have heard the Argument Scope and Vse of the Vision now it is partly dramaticall partly propheticall The Dramaticall part containes certaine preparatory apparatitions serving for the Order and preparation of the vision Chap. 15. The Propheticall part foretelleth the kinds and encreasing of the seven plagues on the worshippers of the Beast Chap. 16. CHAP. XV. The Argument Parts and Analysis This vvhole Chapter is a preparation to the follovving Vision for Iohn declares here vvhat vvhat manner of things he savv before the pouring out of the seven Vials The parts here are three I. THe seven Angells with so many plagues ver 1. II. A company of Harpers ver 2 3 4. III. The clothing of the Angells vers 5 c. In the First he expoundeth what he saw I. generally A great and marveilous signe in Heaven II. specially seven Angells with their Instruments having seven plagues The which he describeth by the Epythite Last with the reason hereof because in them is filled up the wrath of God verse 1. In the second he expoundeth I. The place of the harpers A sea of glasse II. The harpers themselves whom he describeth 1. by the effect They had gotten the Victory c. 2. By their station standing on the sea of glasse 3. By the Instrument having the harpes of God vers 2 4. By another effect And they sang verse 3. III. The Argument of the song generally from the Author and subject The Song of Moses and of the Lamb. And specially so far as concerneth the words and the sense consisting of a Preface Proposition and Reasons The Preface is laudatory figured out by an exclamation to God I. They declare his power and Majesty Lord Almighty King of Saints II. His workes by the adjuncts of quantity and quality They are great and marveilous III. His Iudgements by the adjunct qualitie of Iustice and Constancy Just and true are thy wayes ver 3. The Proposition The Lord is to be feared and glorified It is figured out by an Interogation Who shall not feare c. The reason is threefold 1. From the Property of God for thou onely art holy 2. From the worship due to him All nations shall come 3. From the moving cause Thy Iudgements are made manifest v. 4. In the third he rehearseth 1. The receptacle of those Angells The Temple of the Tabernacle opened in Heaven ver 5. 2. Their gesture They went out 3. Their habit having seven plagues 4. Their ornament clothed in white and pure linnen ver 6. 5. The Instruments given them he gave them golden Vialls which he describeth by the number seven And what they contained full of the wrath of God c. verse 7. 6. Two effects 1. The smoake of Gods Majesty filling the Temple 2. A shutting out of all persons from entring into the Temple during the time of the plagues verse 8. The first Part of the CHAPTER The Argument of the Vision seven ANGELS with so many PLAGUES 1 And I savv another signe in Heaven great and marveilous seven Angells having the seven last Plagues for in them is filled up the vvrath of God THE COMMENTARY I. Why the Visions are iterated AND I saw another Signe Iohn is not informed by one Vision but by many touching future things that so by comparing the obscurer types with the plainer the Revelation might the better be manifested The iteration therefore of the Visions is not in vaine Now it is to be observed The following things doe all belong to Antichrists judgement after that the Beast that is Antichrist was once mentioned his tyranny and pompe plainly described in the foregoing Vision the remainder of this whole Prophesie containes descriptions of the judgements by which God will restraine and destroy Antichrist but deliver the Saints from his Tyranny and bestow the rewards of Victory on them both to the end to meet with the scandall of desertion of the godly And to the terrour of the wicked and comfort of the godly least it should be thought that Christ neglects his under the Crosse or to be a sleep or want power to suppresse Antichrists rage as also that in hope of Victory and glory to come they might with the more alacrity resist Antichrist and persevere constant under their long during troubles To this end tend the seven last Plagues which God in the last times will poure out on the Throne and followers of the Beast Let us henceforward keep this use in memory Iohn therefore saw another signe What a signe is that is another Vision signifying events divers from the former for a signe is that which makes something divers from it selfe to come into the cogitation Austin lib. 2. de doctr Christi cap. besides the shape or forme it suggesteth to the senses But as signes are not the things themselves so the things themselves are not to bee sought in the signes as if they were included according to the common errour now adayes touching the Sacramentall signes which
rising These here exercise their cruelty after Antichrists declining These therefore became blood that is they shall pay their own blood for the blood which they shed of the Saints The time and manner whereof the Lord knoweth 1. Pet 2.17 whom I beseech to bring these rivers and fountaines to repentance Therefore I thinke that the event of this Viall is propheticall which as yet wee have not seene and perhaps understand not 5. And I heard the Angell of the waters In Chap. 14. ver 18 This Angell is said to have power over the fire here he is called the Angell of the waters hence arose the opinion that sundry Angells are set over severall elements The Papists also hence have feined that their tutelar Saints are appointed over diseases Arts Handi-crafts Cities Countries and every member of man But hence nothing can solidly be gathered for the Angell of the waters is not a Neptune set over the waters but it is the same Angell pouring the Viall on the Rivers and Fountaines so called because God by his ministery turned the waters into blood after the same manner the first Angell might be called the Angell of the earth the second the Angell of the sea the fourth the Angell of the Sun c. because they poured out the Vialls on the earth sea sunne c. Because thou hast judged thus He declares God to be just in judging these things that is because he turned these cruell and cursed Rivers and Fountaines into blood to vindicate Gods judgement from the slaunders of the wicked for it might seem that the Plagues of Antichristians were not altogether righteous but rather too cruell Now the Angell ascribes them not to men but God affirming them to be most just in regard they singularly agree to the rule of distributive justice which renders rewards to the just and punishments to the wicked O Lord which art Sundry times before the true God yea Christ is thus described See Bezas annotations on this place save that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come before used here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shalt be as Beza hath brought to light out of an ancient maniscript though it commonly be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy as cohering with the foregoing word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous as if he should say Thou art righteous holy that is pure from all unrighteousnesse Let us learn therefore ratherto adore Gods holy judgements although we do not fully comprehend the causes of them then to repine and murmurre against them as being unrighteous For they have shed the blood of Saints By the Law of requitall they celebrate the justice of God because they shed blood therefore with blood shall they be punished For hee that sheddeth mans blood by man shall his blood be shed Gen. 9.6 Thou gavest them blood to drinke Bloody waters are not to be drunke yet such shall be the drinke of the adversaries The history of Cyrus is knowne whose head being thrown into a great Tub full of blood Tomyris queen of Scythia upbraiding his cruelty said Drink thou blood who couldest not be satiated with blood But thou wilt say whose blood either of the Saints or Prophets have they shed For answer to this not to speake of the secret Plots Conspiracies and poysonings ordinary to Monkes and their Confederates read Foxe his booke of Martyrs and thou shalt see who they were that put to death even in England alone multitude of Saints and Prophets many Bishops Doctors and Teachers very holy learned and innocenr persons As Cranmer Ridley Latimer Hooper with other Martyrs who in Queen Maryes dayes for their constant profession of Evangelicall Doctrine and opposition of Idolatry were condemned some to the fire others to other torments Who I pray have been the architects of all Conspiracies Plots and Commotions in the neighbouring Nations Let Histories speake Rightly therefore the innocent blood of the Saints is imputed unto them by the Angell For they are worthy Their cruelty is the reason why they justly drinke blood The Angell rejoyceth not simply over the plagues of the wicked but declares the justice of God by the law of requitall Every one shall be rewarded according to what he hath done for this is the judgement of God that they which commit such things are worthy of death Rom. 1. verse 32. God therefore is righteous and so are his judgements on blood-thirsty men Before in Chap. The merits of workes hence not established 3.5 it is said of them that overcame they shall be clothed in white for they are worthy hence the merit of good workes seemes to be confirmed for if these of right are punished for their cruelty because they are worthy that is because they have merited the same Then also the other must of right be clothed in white because they are worthy that is because they have merited the same As cruelty therefore is the meritorious cause of punishment so innocency should be the meritorious cause of reward I answer The consequence will not hold from a contrary dissimilitude Evill workes in order of justice do merit punishment but good workes doe not merit life eternall because in order of justice the creatures good workes are due debts to the Creator now nothing that we do can possiblie merit considering we are obliged unto it by duty But to merit is a worke not due making a reward due by the work done which before was not due 7. And I heard another out of the Altar The old Version I heard another omitting the words out of the Altar some Copies also have it And I heard the Altar which is a manifest errour as Ribera himself cannot deny Iohn therefore heard another to wit Angell comming out from the Altar undoubtedly being the same spoken of in Chapter 14. verse 18. Even so Lord God Almighty see ver 5. The pouring out of the fourth Viall on the Sunne 8 And the fourth Angell poured out his Viall upon the Sunne and power was given to him to Scorch men with fire 9 And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory THE COMMENTARY 8. AND the fourth Angell poured out The two former Vialls were Historicall to us the events whereof we have and do yet see The third as I said is propheticall such also are the four following the events of them being yet to come therefore the searching into them is the more obscure and difficult the last excepted which containes the finall punishments of the adversaries the ruine of Babylon and the World Yet I will speake of each of them that which shall seeme to bee most probable The fourth Viall is poured out on the Sunne the events whereof are 1. Ascorching heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most violent and burning Feaver engendring intollerable paine 2. Blasphemies of men against God 3.
Temple of Heaven from the Throne saying It is done 18 And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19 And the great City was divided into three parts and the Cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fiercenesse of his wrath 20 And every Island fled away and the mountaines were not found 21 And there fell upon men a great haile out of Heaven every stone about the weight of a talent and men blasphemed God because of the Plague of the haile for the Plague thereof was exceeding great THE COMMENTARY ANd the seventh Angel poured out Now the Battle is expected but yet it is intercepted by the seventh Angell pouring out the seventh Viall and last plague the which respecteth the last judgement and the casting the Fighting Adversaries into eternall punishment It is so apparent that this is a true description of the last judgement that almost all Interpreters acknowledge the same Yet none of them give a sufficient reason why it is here again repeated seeing it hath so often before been described save onely they say it is done by way of anticipation But what cause is there that this Anticipation should be so often iterated certainely none at all except it be because this is the last Act of the fift Vision Now every of the Visions as hitherto wee have seene doe end with the last Judgement So that this part of the Vision is to be compared with the former Analogies of Chap. The latter Act of Vision 5. 7. towards the end of the second Vision and Chap. 11. towards the end of the third Vision and Chap. 14. towards the end of the fourth Vision Now in this they differ that in Chap. 7. the last judgement is onely described by the deliverance of the godly On the contrary in Chap. 11. 14. and here also it is only figured out by the destruction of the Antichristians This also is to be observed That the seventh Viall doth answer to the seventh Trumpet in Chap. 11. but not to the seventh Seale in Chap. 8. the opening whereof did not shut up the foregoing Vision but made way for the following Now to the words The last Viall is poured out into the Ayre which is the common receptacle of all living creatures The ayre therefore being smitten with the fury of Gods wrath and infected with pestilence what should follow but the common destruction of the creatures and end of other things of which that we might not doubt there came a great voyce saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done It is a great voyce because with marveilous earnestnesse it proclaimeth the judgement of the last Day It came out of the Temple of heaven from the Throne that we might understand it was the voice of God or Christ the Iudge sitting on the Throne The voice It is done is as it were abrupt or suddenly broken off because in a moment it shall put an end to the fatall battle of the wicked against God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded It hath bin or It is done in both which senses is proclaimed the end of the world Beza limits it It hath bin to wit Babylon as it is in the Poet Troja fuit fuimus Troes But it is better to take it absolutely It is done that is now is the end of all wordly matters for it is a dramaticall clause As when the Comoedie is ended one cryeth out in dissmissing the Spectators Acta est fabula Plaudite So then the fashion of this world shall passe away and come to an end when it shall be proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done as Christ dying on the Crosse cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished signifying that the mysterie of our redemption was now accomplished by his death that we might not seeke or exspect any thing otherwhere as necessary to salvation In a word by this voyce we are sent backe to what was before spoken by the Angell sounding the seventh Trumpet Chap. 10.7 That the mysterie of God should be finished As before therefore at the sounding of the Trumpet so now at the pouring out of the seventh Viall the Angell cryeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is done or It is finished 18 And there were voyces and lightnings and thunders These horrible effects of the last Viall do figuratively signifie the comming of Christ the Iudge the end of the world and the destruction of the ungodly as Chap. 11.19 Now the effects are Four 1. Respects the Aire 2. The Earth 3. The Sea 4. Men. First there are voyces and lightnings and thunders in the Aire 1. Signes in the aire These are not such lightnings as came forth from the throne Chap. 4.5 Neither such as happened at the casting of the censer upon the earth Chap. 8.5 for they were effects of the preaching of the word but such as concluded the third Vision Chap. 11.19 Beeing Signes I say of Christs comming to judgement and taking vengeance in flaming fire on them that know not God who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power to wit 1 Thess 1.8 those shakings of the powers of Heaven the melting of the elements and horrible tempests spoken of by Christ and Peter Mat. 2429 Pet 3.10 with these things the Lord will at last come to judgement and take away the furious weapons out of the hands of all such as fight against God Secondly In the earth is an earthquake such as was not since men were upon the earth And no wonder for this shall be no naturall earthquake Signes in the earth but the earth being smitten with lightning from Heaven shall be shaken and rent into a thousand pieces and be burnt with fire with all the workes that are therein Now the Antichristian earthquake before mentioned in Chap. 6.12 and 8.5 differs from it 2. Pet 3.10 19. And the great City was divided Or rather broken c. Now he expoundeth what in this common destruction happened in particular to Antichrists Seat and Cities of other adversaries that is their kingdomes Forts Armies and Palaces The great City was broken that it rent asunder by the earthquake into three parts that is It fell being broken to pieces for here three parts denote the destruction and the threefold number the perfect full and utter ruine thereof for a Citie being divided by an earthquake into divers parts cannot remaine entire but must of necessity perish Thus I understand this rupture not of a light sha king or rent but of a totall subversion of the great City The which sense the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fell doth necessarily import for the Great City shall suffer no lesse overthrow then
of them was broken long ago by the rooting out of Paganisme Adde to this that the guilt thereof was long since expiated by the worship of Christian Religion as also by the punishments inflicted through the Gothes Vandalls Hunni before Antichrists rising at Rome Besides God would not impute to Christian Rome the wickednesse of others for the soule that sinneth it shall die Ezec. 18.4 It remains therefore that this chain or heape of sins is of Papall Rome Furthermore these sins shall be either of Popish Rome or else of Rome invaded by Antichrist who as they seine is to reigne three yeeres and an halfe Of this feined Antichrist they cannot be both because Ribera gloseth Chap. 16.11.14 that Rome before the comming of Antichrist should utterly be destroyed by the Ten Kings As also because in the space of three yeers the sins of their feined Antichrist cannot in any probability encrease to so great an height if we seriously consider what is here spoken of his whoredomes wares merchandize and great wealth so that whithersoever the Iesuites turne themselves this heap of abominations reaching to heaven is meant of none save Popish Rome now extant Thus the Papists themselves except they be altogether brutish may understand what is to be determined of the worship superstitions Idols and universall politie of the Romish Church 6. REWARD Gr. render HER EVEN AS SHEE REWARDED rendred YOV The second Part of the Exhortation that the godly should repay double to Babylon Which God inculcates by divers figurative words 1. That they should render for reward her to wit judgement 2. Double unto her double according to her workes for afflict her twice as much as she hath afflicted the Saints 3. Fill to her double the cup of wrath the sense being one with the former 4. That by how much through pride and luxuriousnesse she had lift up herselfe above all Churches Bishops Kings Princes by so much they should not onely bring down but also afflict her with torment and sorrow In the latter of which he alludes unto that in Daniel Dan. 11.36 Thess 2.4 And hee shall exalt himselfe And to that of Paul And exalteth himselfe above all that is called God By this diversity of Phrases her sins are so much aggravated as no punishment or torment seems to be great enough for them Withall the godly are stirred up in taking vengeance on her to exercise all manner of severity and punishment not out of their own affection but by the commandement of God But here two doubts are to be cleared First how this stirring up of the godly to revengement stands with charity piety and the commandement of Christ Render not evill for evill For the godly are rather to be dehorted from cruelty then to be edged on therto The second how it agrees with equity and justice to render double that is to inflict a heavier punishment then the nature of the fault seems to require Vnto which two a Third may be added seeing he commands us to render to Antichrist according to his workes which were wicked and abominable sins whither then we are commanded to reward wickednes with wickednes theft with theft murder with murder perjury with perjury Thus God should command that which is abominable Now that which God commands is right and just and so it should be no sin to steale commit adultery forsweare kill Christianus Gottlieb c. Which thing of late a Masqued Sycophant did hence labour to maintain But to the first it is answered that the godly are not commanded to take vengeance but to rejoyce because of the same that is they themselves are not bid to burne Babylon but to rejoyce that God by the Kings had brought so heavy a judgement on her as if they should say take vengeance on her with God and gladly subscribe unto his righteous judgement by how much she hath rejoyced in doing injury unto you by so much rejoyce ye over her just punishments In this sense it is said that the Saints shall judge the world and Angels 1. Cor. 6 2.3 and the Twelve Tribes of Israel Mat. 19.28 to wit as approoving of the judgement to be executed by Christ the Iudge This opinion many of ours follow Ribera also holds the same If we take it thus then it is not contradictory to Christs commandement touching shunning of revenge Neither are the Saints bid to rejoyce over evill or the torments of Babylon but the righteous judgements of God But thou wilt say they are not only commanded to rejoyce over her judgement but to take vengeance on her themselves for as by the words Goe out they themselues are commanded to go out so by the words Render unto her they themselves are commanded to do it which seems to contradict the commandement of Christ in the Gospell I Answer This must be understood by a Synecdoche part being put for the whole Therefore my Anonymus refers the command unto Preachers RENDER VNTO HER that is Preach yee that so much be done unto her Thus there is no difficulty Neither is there any though it be referred to the whole Company of the Godly which consists not only of private men unto whom indeed private revenge is prohibited by Christs Commandement But of godly Princes and Kings also Anonymus a true prophet for some of them saith the said ANONYMVS speaking of the ten hornes or Kings who now hold with Antichrist shall at the preaching of the Gospell be turned against him the which thing we have before spoken of So that here is commanded no private revenge to private men but publick to godly Kings and Princes into whose hearts the Lord will put this using them as instruments for the overthrow of Babylon Vnto them therefore and their military forces this part of the Exhortation doth principally belong and the manner is declared how God put that into their hearts namely because by an expresse commandement he stir'd them up to this revengement Vnto the second the Answer is more easie he commands not to render double punishment for a single sin or to afflict Babylon more grievously then she deserved the which should bee contrary to justice but commands them to inflict the double of those afflictions with which she had tormented the Saints and so much her sins did require for he saith expresly Double unto her double according to her workes as if he should say because her sins deserve double punishment For no punishment can be double in respect of sin in the judgement of God that is more grievous then the fault forasmuch as all sin deserves eternall punishment Or we may understand double not Arethmetically but Geometrically that is of a most fearfull punishment agreable unto her deserts And the word Double is thus taken in the Prophets Isa 40.2 God promiseth to the people deliverance out of their Captivity for saith he shee hath received of the Lords hand double for all her sinnes that is she hath grievously
viz heaven opened and Christ Comming thence with his holy Angels under the likenesse of a Captaine and troups of horsemen as horsemen use to rush forceably through the gates of a citie being opened And behold a white horse To wit Went worth The Maiesticall description of the Captaine figureth the glorious comming of Christ from heaven to judge Antichrist and the ungodly Therefore we are not to imagine that it is meant of corporall horses or horsemen or swords or any such thing But under the allegorie of military forces that brightnes of Christs comming spoken of 2. Thes 2.8 is here represented For Generals use not to goe on foot but to be mounted on brave horses that with facilitie and swiftnesse they may be here there in the army to put forward the battle the more hotlie So Christ sits on a white-horse by which is signifyed the divine majesty power and glory of the judge For the white colour here denotes excellency Before at the opening of the first seale came forth a white horse with his rider c. The rider indeed is the same both there and here namely CHRIST but the white horse is diverse For the former signifyed the Apostolicall Church pure and white on which Christ riding obtained the first victory over Paganisme Here he comes forth on a white horse of majesty and heavenly glory to obtaine the last victorie over Antichrist And that the world might know him to be that Great Pontife of Rome he himself causeth his God as often as he takes on a journey to be carried on a white horse with a silver bel and to be sent a day before him with his servants and scullions Was called faithfull and true The General for our consolation is set foorth by diverse titles illustrating his divine Majestie and power Other Generals indeed use to goe forth with great warlike furniture but are ignorant of the event For it is not in their hands to dispose of the doubtfull successe of battles but instead of conquering they are often overcome or slain But the titles of this Generall do al tend to certifie us that he shall undoubtedly and certainely obtaine the victorie bee the power of the adverse partie never so great Faithfull In authorising and maintaining his forces TRVE in rendring wages and rewards to such as have fought stoutly This sentence is enough for the allegorie For faithfullnes in preserving and trueth in rewarding souldiours doth much commend a General And in righteousnesse he doth judge and make warre This Captaine comes not onely as a warriour but also as a judg both offices he administreth in righteousnesse that is righteously He will execute Judgement righteously because to the upright he will render the promised reward of life and glory to the wicked the wages of death eternal according to the declaration of the Gospel Rom. 2. v. 6.16 And â—â—o he shal fight the battle altogether in military equity No man shal be injuriously spoiled or hurt by his forces which otherwise is customarie in warre The adversaries onely shall suffer by this conflict beeing either slain or taken Which againe is no obscure argument to proove that here is intended that righteous judgement spoken of Rom. 2.5 12. And his eyes as a flame of fire Like to the eies of the Sonne of man walking in the mids of the Candlesticks Chap. 1.14 Flame gives light Fire burneth It signifies mightie quicknesse in sight and fervencie of this General The which vigilancie of Christ for his Church was before also set forth But here it denotes his quicknes in perceiving al things For he shal Iudg even the secrets of the heart It signifyes also the providence and valour of this warriour who not onely lookes to the necessities of his armie but knows also the hidden plots and counsels of the adversaries bringing the same to nothing like as fire consumes the stubble And on his head were many crownes Our General weares a royall diadem on his head The Beast also had ten crownes on his heades or three upon one But Our Captaine hath many more And therefore is not lesse in Dignity but in Power farre exceeds Antichrist his pretended Vicar A name written that no man knew This name Iohn himself doth by and by expresse The word of God The King of kings And Lord of lords This is the name of the Sonne of God Ephes 1.21 Philip. 2.10 The which name the Father hath giuen him farre above every name That in the name of Iesus every knee should bow of things in heaven In earth and under the earth But how is it that none knowes it but himself seeing Iohn wrote and revealed the same unto us I answer he saith truely No man knowes it because no man knowes the Sonne but the Father and to whom the Sonne will reveale him Now this name he revealed to Iohn How no man knows the name of this General and by him to us Therfore all are excluded from the knowledge therof except it be by Revelation and faith We know him because he hath revealed himself unto us and because we haue beleeved on the Sonne of God The wicked know him not Either because it is not revealed unto them Or because being revealed they beleeve not the same Before to him that overcame was promised a white stone and in the stone a new name written which no man knoweth Chap. 2.17 saving he that receiveth it This is the name of the children of God which none know but such as apprehend their adoption in Christ like as no man knoweth the sweetnesse of hony but he that tasteth it Therefore the Papists are prophane and wicked in requiring us to proove our adoption by arguments and because they apprehend not the same in themselves therefore they make a mock of it tormenting themselues and others with doubting and despare of salvation 13. And he was clothed with a vesture dipt in blood His bloody vesture sheweth that he was to returne victoriously from the slaughter of his adversaries For he is sprinkled with blood as if he had already fought the battle to signify the certainty of the victory The reason will more clearly appeare in v. 15. Now that which some doe here bring in touching Christs body appearing bloody and his wounds yet remaining is not to the purpose in hand And his name is called The Word of God This name Iohn in his Gospel and Epistles gives to the Son of God Whereby we know that this Captaine is Christ the Sonne of God As also it gives us a mark to note of the writer of the book For it is the peculiar Phrase of the Apostle and Evangelist Iohn to cal the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word of God either in respect of his person Because he is the wisdome of his Father Ioh. 1.18 Or of his office because he is the spokesman of the Father through whom he revealeth unto us his wisedome and counsell 14. And
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
they cause troublesome vapours and smoake neither doe they give light any great distance Therefore we stand in need of the Sunne or Day-light But the servants of God shall not then want any of these things For there shall be no night and therefore no use of lights no not of the light of the Sunne it selfe because the Lord God shall enlighten them with the brightnesse of his majesty as before he said Ch. 21.23 The glory of God did lighten it and the Lambe is the light thereof and the Nations which are saved shall walke in the light of it And they shall reigne for ever and ever This shall be the very height of our glory in Heaven that wee shall reigne with God and the Lambe for ever more Now indeed Christ hath made us Kings and Priests to God and the Father but our Kingdome is yet hid in Christ But then the Kingdome of God shall be manifested in our selves Now is the Kingdome of grace then it shal be of glory Before in Chap. 20. ver 4. they that were beheaded reigned with Christ a thousand yeeres Then we shall all of us reigne with Christ for ever and ever and this is that which he there added in ver 6. touching the rest having part in the first Resurrection They shall reigne with him a thousand yeeres See the exposition there Now we shall so reigne as that God and the Lambe shal be the head of the Kingdome But shall not the Son then deliver up the Kingdome to the Father 1. Cor. 15.28 and be subject to him Yea verily but this he shall not do by laying downe the Kingdome and so cease to reigne For how should the King of kings and Lord of lords of whose Kingdome there is no end Luk. 1.33 ever cease to reigne but by changing the present and mediate forme of the Kingdome into an immediate and by abolishing all the adversaries of the Kingdom as we have elsewhere declared The Second Part of the CHAPTER The Conclusion asserting the profitablenesse and Authority of the whole Prophesie 6. And he said unto mee These sayings are faithfull and true And the Lord God of the Holy Prophets sent his Angell to shew unto his servants the things which must shortly bee done 7. Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Booke 8. And I Iohn saw these things and heard them And when I had heard and seene I fell downe to worship before the feet of the Angell which shewed me these things 9. Then saith he to mee See thou doe it not for I am thy fellow servant and of thy brethren the Prophets and of them which keepe the sayings of this Booke worship God 10. And hee saith unto mee Seale not the sayings of the Prophesie of this Booke for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with mee to give every man according as his worke shal be 13. I am Alpha and Omega the beginning the end the first the last 14. Blessed are are they that do his commandements that they may have right to the tree of life and may enter in through the gates into the Citie 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lye 16. I Iesus have sent mine Angell to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning Starre 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the Prophesie of this Booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke 19. And if any man shall take away from the words of the booke of this Prophesie God shall take away his part out of the booke of Life and out of the holy Citie and from the things that are written in this booke 20. Hee which testifieth these things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen THE COMMENTARY AND he said unto mee Thus farre of two Parts of the Booke the Preface and the Visions The third or Conclusion remaineth in which somethings respecting the Authority of the Booke are taken out of the Preface and some other things added by which the great utilitie and sacred Authority thereof is further commended as we shewed in the Analysis After the concluding of this Revelation an Angell saith unto John to wit one of the Seven pouring out the Vials who before shewed him the judgement of the whore and the Beast and afterward the magnificence of the Heavenly Ierusalem These words are faithfull and true That is not only what was last spoken but the whole Prophesie as Chap. 19.9 This is the Proposition unto the confirmation whereof the whole Conclusion respecteth that wee might beleeve the Prophesie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine true profitable and saving unto the Church and so bee stirred up unto the continuall meditation thereof The Holy Ghost was not ignorant that many would call into Question the divine authority of this Booke for it was a long while rejected as being composed by the hereticke Cerinthus which errour we have before confuted in the Prologue But they ought to have beleeved the Angell saying These words are faithfull and true Faithfull to which we may safely give credit True which shall certainly be accomplished And indeed so it is for we who are now more then fifteen hundred yeers after the Revelation do if not see with our eyes yet certainly feel as it were with our hands the manifest accomplishment almost of all the Visions Here therefore wee have an evident note of divine authoritie and truth imprinted on this Prophesie against the most impudent assertion of BELLARMINE Lib. 4 de verb. cap. 1. which is that it can no way be gathered from the Scripture it selfe that some Scripture is divine What I pray is this but to give the Angell the lie who saith These words are faithfull and true But the liar condemneth himselfe in saying elsewhere that besides other arguments Lib. 1. cap. 2. de verbo the divine authority of Canonicall Bookes of Scripture may be proved from the scripture it selfe The Sophisters and adversaries of Scripture object that this Argument is not sufficient to Faith unlesse it be before proved and beleeved that the Angell or Writer uttering these things spake truth ANSWER First principles are not proved but laid
downe and beleeved because therefore the Holy Scripture is the principle of Christian beleefe with Christians it needs no proof but beliefe Secondly that the scripture is divine and these words of the Angell true and faithfull is beleeved either by divine or humane Faith That it may be beleeved by humane Faith it can bee made out by probable yea forcing Arguments as from the majesty of the matter and style from the consent of this Prophesie with other Propheticall Scriptures But especially from the truth of the Oracles which we know for the most part are fulfilled touching the woman in travell and fleeing into the Wildernesse also of the Beast deceiving the world of false miracles of the great whore making drunke the Kings of the Earth with the cup of her spirituall fornication c. For this is Bellarmines Argument in the foresaid place If the praedictions of Scripture touching future things are true as the event hath proved why should not the testimonies of things present be true And indeed this his saying is alwayes to be retorted against Popish Sophisters demaunding us How we know that the Scriptures are true and divine But that any man should beleeve this with divine Faith cannot possiblie bee effected by outward arguments unlesse God by his spirit doth inwardly perswade the heart For divine Faith is not wrought by humane Arguments but wrought in the heart by the testimony and power of God Lastly by such kinde of cavelling all Authority both of God and man is made a mocke of and all Faith both of God and men is taken away For thus Adam Abraham Moses and the Prophets who heard God to speake might have excepted Who knowes whither it be the voyce of God Thus the Apostles might have shifted off the authority of Christ and Ecclesiasticall men the authority of the Apostles And why then I pray may not we much more the Authority of the Pope Touching humane authorities of Histories and Writers what more easie then to object whence knowest thou that Cicero Aristotle Plinie or Livie wrote these things or ever had a being in nature Thus no Faith should be safe but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uncertainty shall reigne in divine and humane matters which Satan labours to effect by these his Instruments But we go forward And the Lord God of the Holy Prophets Hee confirmes the truth of the Prophesie from God the Author thereof the faithfullnesse and truth of whose words cannot be questioned The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hath the force of the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because He calleth Christ the Revealer of this Prophesie the Lord God of the Prophets as appeareth by the following words sent his Angell for this Christ did as in ver 16. I Jesus have sent my Angell See also Chap. 1.1 XLV Argument of Christs Deity This Argument of Christs Deity is beyond all exception the which Eniedinus the Samosatenian of whom mention hath often above bin made durst not meddle with For if Christ be the Lord God of the Holy Prophets then verily he is the same true and eternall Iehovah with the Father who by his spirit stirred up the ancient Prophets Moses David Isaias Jeremy c. by revealing his Oracles unto them therefore he was yea he was the God of all the Prophets of Moses and Author of the Law These things considered who can imagine that CERINTHUS should write this which he beleeved not but opposed with all his might The difference of the reading is also to be noted which notwithstanding lessens not but confirmes the Argument Andreas and the Kings Copie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Holy Prophets read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the spirits of the Prophets and so the Old Latine Version hath it that is who of old inspired the Prophets that is Propheticall Revelations The sense comes all to one For therefore he is called the Lord God of the Prophets because by his divine power he moved them to Prophesie His Angell That is Mee For they are the words of the same Angell who hitherto did exhibit by Christs commandement divers Visions unto John That hee might shew to his servants These things have been expounded in the Preface whence they are taken And that in speciall how at the giving of the Revelation such things could be said shortly to come to passe which yet are not altogether fulfilled after so many ages In a diverse respect he saith they should shortly be done I. In respect of eternity unto which all times are but a moment which is short II. In respect of the beginning for the Prophesie began soone after it was revealed and yet is a fulfilling III. In regard of the security of men unto whom all these things have happened and yet daily do quickly that is suddenly and unawares Now thus the Scripture speaketh of all future things that they shall shortly bee done Luk. 12.45 2. Pet. 3.4 to stirre us up to watchfulnesse and care least with the wicked servant we should say My Lord delayeth his comming or with mockers where is the promise of his comming And therefore it followeth 7. Behold I come quickly It is the voyce of Christ the Lord God of the Prophets By this acclamation hee approveth the words of the Angell that the things revealed must shortly be done as if he should say Indeed they shall shortly be done for I come suddenly or I will come to wit unto judgement as in ver 12. For all these things must be done before I come but I will come shortly Therefore they must shortly be done They are no Prophesies which shal not begin to be fulfilled til after many ages even now they begin Therfore now even now there is need of comfort 1. Thes 5.3 or as before shortly that is sooner then men imagine For when they shall say peace and safety then sudden destruction shall come upon them This variation of persons belongs to the forme of dramaticall representations in which divers persons use to be brought in speaking Blessed is he that keepeth He commends the Prophesie from its profitablenesse Now not onely they doe keep the sayings of the Prophesie which diligently search out the accomplishment of them but they much more who conforme their Faith and Life according to the same who worship not the Beast and his Image who detest the whoredoms of the whore flee out of Babylon and lastly who in faith adhere to God and the Lambe This Argument wee have more largely treated of in the Preface Chap. 1.3 whence it is taken Now let it suffice to note that blessednesse in vaine is promised unto the Keepers of the Revelation if it could in no measure bee kept But surely it is not promised in vaine and therefore the Visions of this Booke are not so intricate but that by diligent meditation and observation we may in some measure finde out the understanding of them 8. And I John John also speakes
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still doth in this Prophesie rather signifie continuation of time then the encrease of a thing as in ver 3. There shal be no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curse or henceforward and Chap. 10.6 The Angel sweareth that there shal be no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time and Chap. 3.12 He shall goe no more out where RIBERA himselfe noteth that the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more doth onely with the negative respect the future not the time past Thirdly though we should wholly grant it to be understood of the encrease of justification neverthelesse it would not make for their second meritorious justification through workes For it will not follow Let him bee justifyed yet more Rom. 8.1 Therefore through workes meritoriously for he may also be more and more justified by Faith through the grace of God For although we that are justified by faith have the forgivenesse of all our sinnes Lam 3.23 and so are perfectly justified by Faith before God so as there is no condemnation to them that are in Christ Iesus yet this Iustification may be said to admit encrease two manner of wayes FIRST in respect of Continuation For seeing we sinne daily wee have need continually of pardon and so Iustification which consists in the remission of sins is daily continued unto the Faithfull being as it were renewed and augmented for the mercies of Iehovah are new every morning therefore Gods children doe daily pray forgive us our sinnes that is quit us and justifie us from our sinnes How farre justification of Faith doth admit encrease Some therefore of our Writers say well that justification is effected in an instant because it comes not by a successive motion as Sanctification but it is to bee understood of an instant flowing or daily renewed through the mercy of God Secondly in respect of our sense for we have indeed Iustification with God by Faith but wee feele it in our hearts through the effects viz. Peace of Conscience Newnesse of Life and desire of New obedience By how much therefore thâ—se do encrease in us by so much also the feeling of our Iustification hath its greater encrease LASTLY this place cannot be understood of actuall Iustification by works for such a Iustification through workes is Sanctification it selfe as the Papists confesse Now of Sanctification it distinctly here followeth And hee that is holy let him be sanctifyed still Wherefore they either accuse John of vaine Tautologiâ— by repeating the same thing twice ore else they must confesse that Iustification here is no actuall Iustification so to speake or Sanctification 12. Behold I come quickly and my reward is with me These are the words of our Lord Iesus unto the midst of the twentieth verse BEZA supposeth that these two verses are transplaced and should come after ver 16. But we shewed in the Analysis that after the manner of Dramaticall Representiations three persons the Angell John and the Lord Iesus speaâ— by course so that an exact coherence is not to be required but the alteration or variation observed Once already the Lord Iesus had promised his sudden comming ver 7. Behold I come quickly to confirme the words of the Angell which must shortly bee done Here again he promiseth the same to confirme the next words of the Angell He that is unjust let him bee unjust still c. And the sense is the Prophesie is not to be sealed neither in respect of the wicked nor of the godly because the former shall goe forward to hurt and to be filthy to their harme the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good For behold I come quickly and my reward is with me to give to every one c. The reason is taken from the righteous judgement neer at hand in which every one shall receive of him his reward The righteous and holy keeping the Commandements of this Prophesie blessednesse in the New Ierusalem The unjust and filthy dogs sorcerers fornicatours murderers liars c. torments in the lake of fire and brimstone This is the coherence and sense of the foure following verses My reward Not passively which should be given unto me but actively which I will give as appeares by the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give for that I may give With mee That is in my power and right for the Father hath given to the Sonne all judgement Ioh. 17.2 that is power to judge all men That his judgement shall be righteous he sheweth in that he will reward every one both the unjust and impure as also the righteous and holy as their worke shall be In other places it is said he shall judge men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his worke shall be The reward of good workes shall be good of evill evill because in order of justice good things appertaine to the good to evill men evill things Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According and As do not signifie the meritorious cause of reward but the rule of righteous judgement For although evill workes shall truely be the meritorious cause of damnation yet the Scripture saith no where except perhaps in some particular that the wicked shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their workes Rom. 6.23 Eph. 2.8 but alwayes circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes least on the contrary good workes should bee thought the meritorious cause of Salvation The gift of God is eternall life By grace wee are saved through Faith not of our selves it is the gift of God not of workes least any man should boast Wherefore the reward of evill workes shall properly be called reward that is a due damnation de jure But the reward of good workes shal not bee called a reward properly Reward due not due that is not due of right but blessednesse gratis Now wherefore the Lord will rather judge men according to their workes then faith XLVI Argument of Christs deity hath been declared above Chap. 20.13 Futhermore this place doth also most clearly prove the eternal deity of Christ who attributes here unto himselfe that which Isaias ascribeth unto Iehovah Behold the Lord Iehovah will come with a strong hand and his arme shall rule for him Ch. 40.10 his reward is with him and his worke before him And Chap. 62.11 Say yee to the daughter of Sion behold thy salvation commeth behold his reward is with him Psal 9.9 and his worke before him It is proper to Iehovah to judge the world in righteousnesse and the people in uprightnesse For none but God can render to the Righteous life and eternall blessednesse none but God can inflict eternall punishment on the ungodly But the Lord Iesus will doe both for he shall render both to the one and to the other a just reward sutable to their workes
as it is said Ioh. 10.78 Ioh 11.25 Mat 25.34 I will give unto my sheep eternall life I am the Resurrection and Life He will say unto the righteous Come ye blessed inherit the Kingdom prepared for you And to the unrighteous Depart from me ye cursed into everlasting fire prepared for the devill and his angels c. Therefore he is truely God-Jehovah 13. XLVII Argument of Christs Deity confirmed I am Alpha and Omega the beginning and the end Hee confirmes and illustrates what he said touching his righteous judgement He confirmeth it from his eternity and constancy I am Alpha that is the beginning the First from whom all things had their first existence I hold the primacy of justice and power in all things I am Omega that is the end for which all things do exist and the last unto whom all things are directed in the last place And therefore why should I not render to every man righteous rewards according to his worke The same hee said of himselfe a little before in Chap. 21.6 and in Chap. 1.8 the which hereticks indeed Question whither they are the words of God or of Christ saying I am Alpha and Omega the beginning and the ending saith the Lord which is which was and which is to come But here they cannot question but that he who saith I am Alpha and Omega and a little after I Iesus have sent my Angell is one and the same Notwithstanding Eniedinus the Samosatenian that he might put a samous conclusion of blasphemies unto his Explications that is Explicat locor p. 400 depravations bendeth all his wits in this place besides what formerly Chap. 1.8 he had disputed against this attribute of Christ to overthrow the Deity of the Sonne of God helping himselfe with most frivolous cavillations taken out of prophane Authors as Plinie Martiall and Homer Wherefore I thought it worth the labour diligently to examine all his particulars least the heretickes wickednesse might deceive the more simple Reader First These things saith he are spoken either by Christ himselfe or by an Angell representing the person of Christ yea he denyeth that Christ spake them but a representative Angell But why and how Christ should bee and is called the First and the Last he saith that he hath explicated Chap. 2. Answer That these things are spoken by Christ himself the foregoing verse doth evidently shew But if an Angell representing Christs person should say I am Alpha and Omega the beginning and the end the first and the last certainly he should lie like as an Ambassadour representing the person of God or Caesar if he should say I am God I am Caesar verily he should bee as great a liar as was Boniface VIII in saying I am Caesar For Ambassadours indeed speake or treat in the Name of God or of Caesar but cannot without treason assume unto themselves the names or titles of their Lord. But how well the Hereticke hath above declared or indeed deceitfully handled why and after what manner Christ is said to be the first and the last we have there made knowne unto the Reader Secondly he saith that this kinde of speech I am Alpha and Omega is proverbiall by which the first and the last yet not absolutely may be signifyed forasmuch as Alpha and Omega are not absolutely the first and the last but only of the letters and Greek Elements neither alwayes and every where but onely in that order or course in which the Letters of the Alphabet are now set downe Lib. 7. c. 56 the which notwithstanding that it was not alwayes the same we may learn out of Plinie for Omega hath not alwayes bin the last Letter of the Alphabet and that therefore this forme of speech signifies neither an absolute nor naturall prioritie and finality but rather temporarie and arbitrarie ANSVVER 1. Whatsoever might be said touching the Phrase I am Alpha and Omega yet the explication annexed stands firme I am the beginning and the end the first and the last the which Christ speaketh absolutely of himselfe nor can it be applied to any save unto God alone as not signifying an arbitrarie or temporarie prioritie and finallitie but that which is absolute simple and naturall This alone sufficeth to confirme our faith and refute the heretick II. What concernes the order of the Greeke Letters Plinie indeed writeth that Omega was added unto the Greek Alphabet by one Simonides Melicus after the Trojane Warre notwithstanding the said Author affirmeth out of Aristotle that Alpha with the Ancients was alwayes the first or beginning of the Letters whatsoever therefore may be said touching Omega yet if Christ be Alpha the beginning not of the Letters but absolutely of all things then verily he is God Eternall But neither shall the Hereticke thus shift it off touching Omega Lib. 19 c. 14. For Gellius affirmeth out of P. Nigidius a most ancient Writer that A. and O. were alwayes the principle Letters Besides it is sufficient that Alpha and Omega were the first and the last Letters of the Greek Alphabet in Johns time Therefore the reasoning of the hereticke taken from the Greeke Letters is vaine being grounded upon a most false hypothesis or supposition viz. that Christ is called and is Alpha and Omega the first and the last no otherwise then as Alpha and Omega are the first and last Letters of the Alphabet Thirdly he objecteth Lib. 11. hist cap. 30. that these words Alpha and Omega doe sometime signifie time as in Nicephorus the Emperours Valentinian and Gratian write in their Epistle We indeed have used patience from Alpha it selfe unto Omega that is from the beginning unto the end But that this signification is not agreeable to Iesus Christ because many things are more ancient and later in age then he ANSWER First Epiphanius Scholasticus who translated the Historie called Tripartita Trip. hist. lib. 7 cap. 9 following another reading as the most learned Langus Interpreter of Nicephorus hath observed hath rendred the words of the Emperours otherwise viz. We indeed are subject to him who is the first and the last that is unto God the which sense the antithesis there following but ye do arrogate to your selves c. doth altogether require For the Emperours by their humilitie in submitting themselves to God reproved the arrogancy and high-mindednesse of the Bishops who by their continuall brawlings and contentions abused their Imperiall majesties Let the place be looked into Wherefore these words A. and O. doe signifie not time but Eternall God or Eternitie II. Whatsoever may be said touching the place of Nicephorus the Emperors say not We are Alpha and Omega the first and the last so as Christ said I am Alpha and Omega the beginning and the ending the first and the last Therefore that place makes nothing against the words of Christ III. Although those words in the place alledged might signifie time and continuance yet the reason for which the adversarie
will I give the Morning-Star for if the Morning-Star be Christ the sense is To him that overcommeth I will give my selfe or communicate my selfe with all my benefits unto him viz. joy and glory in part in this life but perfectly in the life to come 17. And the Spirit and the Bride say Come These kinde of abrupt sentences full of affection serve to stir up like affections desires and wishes in us Here the Lord Iesus commends unto us the studie of this Prophesie by the example of the Spirit and of the Bride They say Come that is from this Prophesie they long for my comming and that I fulfill the same Therefore ye also that heare the Prophesie ought to have the like desire And the Spirit and the Bride By the Spirit and Bride may be meant the spirituall Bride sanctified by the Spirit of God By the Bride I understand the Church especially the Triumphant She desires me to come that is to fulfill the Prophesie and to return to judgement that she might at length be glorified through a finall redemption like as the Soules of the Martyrs under the Altar did desire the full deliverance of the Church from all the miseries of this life Or we may understand the Spirit properly of the Holy Ghost Metalepsis is a figure whereby a word is put from his proper signification who above spake to the Churches in the Epistles of Christ in which it is often repeated Hee that hath eares let him heare what the SPIRIT saith unto the Churches In this sense the Spirit is said to wish the comming of Christ by a Metalepsis because it is the Spirit that makes the Bride to desire Christs comming in which sense also it is said Rom. 8.26 that the Spirit maketh intercession for us that is stirreth us up to make our requests and to cry Abba Father Come Namely to the full glorification of thy Bride This is the reason of the wish for the coming of the Lord shall be the full redemption of the Church the which seeing wee all doe expect wee must also wish for the comming of the Lord for as the Apostle intimates it is a note of Gods children to love his comming 2. Tim. 4.8 And let him that heareth This is the consequent of the former as if he should say If the Spirit and the Bride long for my comming then also let him that heareth the words of the Prophesie say COME that is ardently desire my comming for his redemption Thus hee would have us continually to pray Let thy Kingdome come by which we daily desire that the Lord Iesus by his comming would wholly destroy the Kingdome of Satan and perfectly set up his owne in us in eternall glory And let him that is athirst come He teacheth us what we ought to doe untill we obtaine our desire by a most large promise comforting us against the temptation of delay Let him saith he that is athirst that is that desireth full redemption and glory through my comming Come To wit unto me or unto the studie and meditation of this Prophesie It is an Answer unto the Churches wish as if he should say ye desire that I should come to your deliverance Yee therefore come unto me through Faith What it is to come unto Christ Mat. 11.28 Obedience and true Sanctitie being alwayes as it were girded with the same For to come to Christ is to receive his doctrine trust obey serve and wholly to give ones selfe unto him This is meant in the Gospell where hee saith Come unto mee all yee that are heavy laden AND VVHOSOEVER VVIL According to the promise Chap. 21.6 To him that is athirst I will give of the Fountaine of the water of life freely So here to them that come unto him he promiseth the living water of the pure Chrystalline River of the Heavenly Ierusalem This water is Christ himselfe the Fountaine of Life Or the Holy Ghost filling the Saints with Heavenly consolation This water is drawne or obtained by Faith and Prayer Therefore he saith Let him take That is by prayer beg and by faith obtaine the same It is not thrust into the hands of unwilling slothfull and drowsie persons therefore hee saith Whosoever will Hee saith not that it is in the power of free will but requires the will to receive it The will is ours but the will of receiving is not in us it is the gift of grace 1. Cor. 4.7 For what hast thou that thou hast not received Therefore the will and desire of grace is required to be in us that wee might bee quickned with the water of life Freely The Fountaine of grace which is open to all that desire the same is not to bee bought with the price of any thing but is freely bestowed by the merit and efficacie of the Lord Iesus Away therefore with the merits of Hypocrites 18. For I testifie These also are the words of the Lord Iesus not Iohns as appeares from ver 20. Before he said Blessed are they that keepe the words of this Prophesie Now he threatens a terrible curse unto all such as presume any wayes to adulterate this Prophesie For he foresaw that some would despise question and falsifie the same by their Additions Hee was not ignorant also that Antichrist with his false Prophets Falsifiers of Holy Writ would take liberty to falsifie the Faith yea usurpe to themselves absolute power over the very Scriptures of God Therefore he thought it necessary to defend the Authority of the Revelation and the whole Booke of Canonicall Scripture by this threatning as it were with a Seale that it might bee preserved entire unto the end for the Churches unto whose profit it was dedicated For I testifie The causall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For seemes an over-plus to Ribera by a Graecisme but as we shewed in the Analysis it is a seventh Argument commending the worthinesse of this Prophesie taken from the inviolable authority thereof Andreas for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I also testifie for so it is in the Text simplie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I testifie And so the Kings Copie hath it But all other Copies have it I also testifie neither is it without ground for the Lord Iesus assenteth to his Angell whom he had sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie these things to his servants as if he should say My Angell hath testified unto you and I also testifie with him For properly Summarturesai signifies to affirme a thing by a religious testimony or to urge it with serious contestation and so oblidge the Hearers upon pain of vengeance to obey the same But let us briefly consider to whom Christ doth testifie what it is and after what manner Vnto every man that heareth the words This Protestation belongs unto all that heare and read the same not one excepted And therefore neither Pope nor Councell have any right to adde or
take ought from the Scriptures but with the hazard of their Salvation If any man shall adde The contestation consists of two heads The first is that this Prophesie may not be adulterated by any Addition To adde What it is to adde to this Prophesie is not soberly and according to the Analogy of Faith to interpret the meaning of the Prophesie but to mixe other things besides what the Lord Iesus hath revealed by his Angell He addeth saith THOMAS which adjoyneth a lye for whatsoever is patched to the Scriptures of mens inventions that it might be accounted as divinely revealed is a lie Such are the Popes Traditions which seeing hee will make of like authority with the written word of God he addeth unto the Scriptures Therefore they are lies The other branch of the contestation is What it is to take away from this Prophesie that none may deprave this Prophesie by taking away from the words thereof He not onely takes away that derogates from the divine authority of the Booke which as Christ foresaw many would do but he also that any wayes changeth or maliciously perverteth or contradicteth any thing here written Of which offence such are not altogether free who obstinately deny that the manifest events of the Types touching the fall of the great Starre from Heaven into the Earth of the Beasts ascending out of the Sea and of the worshipping of his Image and Character of the Romane Babylon of the whore committing fornication with the kings of the earth the like are not yet manifestly fulfilled in the Papacy The summe of the contestation is that the integrity sincerity and sacred Authority of this Prophesie bee faithfully preserved in the Churches and that the contemners falsifiers and corrupters thereof be no way suffered under paine of Anathema or curse unto which as it followeth that man is liable that presumes to adde or take away ought therefrom for he saith Vnto him God shall adde the plagues This is the reason of the contestation the horrible curse of them that falsifie this Scripture by adding or detracting For if Falsifiers of Coine are liable unto the civill curse of the Law much more shall the Anathema of eternall damnation be inflicted upon the Corrupters of the Scriptures which are the word of God To them that adde thereto God will adde all the plagues of this Booke to wit the Seven last plagues and cast them into the Lake of fire and brimstone with the Dragon the Beast and the False-Prophet Chap. 19. 19. And if any man shall take away That the righteousnesse of Gods judgements may appeare he will punish the Corrupters of his word according to the quality of the offence To Impostors he will adde plagues To them that take away God will take away their part out of the Booke of life c. Their judgement shall bee much alike For as the former are threatned with plagues so the latter shall be deprived of all good His part Not what he hath but what he seemes to have He speaketh of the part or portion of eternall life which such shall have as are written in the Book of Life that blessednesse I say and Heavenly joy which the Inhabitants of the Holy Citie shall be partakers of And from the things which are written To wit which in the Epistles of this Prophesie especially Chap. 2. 3. are promised to them that overcome and from the things which in this Book are spoken touching the glorious state of the Saints in Heaven Chap. 7.9.20.21.22 Now they that shall be deprived of Heavenly blessings must of necessity lie under eternall plagues and punishment For betwixt these there is no medium This place is remarkeable against the Popish depravers of the Scriptures For two things are evidently proved First that the Holy Scripture is Authentique in it selfe and that it giveth testimony of its owne divine authority For what is truely said of this Prophesie is rightly by Expositers extended unto the whole Scripture Hence ANDREAS A fearfull curse saith he shall light on them who are not afraid to adulterate divine Scripture SECONDLY That the Holy Sriptures are so perfect in themselves as that the Romanists are to bee held for most damned falsifiers who deny that all Doctrines of Faith and Salvation are contained therein unlesse the traditions of Rome bee added Lib. 4. de ver 80. dei c. 10. Against this Bellarmine objecteth that only the integrity of this Book is established but not the perfection of the whole Scripture ANSWER Yea both this Booke and all the rest of Holy Scripture This appears because this Booke is the last and last written Therefore this threatning annexed is as the Seale of the whole Cannon or of all Bookes of divine Scripture For as God put too this Seal to the Bookes of Moses being the first Cononicall Bookes Deut. 4.2 12.32 Ye shall not adde unto the word which I command you neither shall ye diminish ought from it So to this last Booke he puts the same Seale that nothing might be added made equall or taken away from this or any other part of Canonicall Scripture Bellarmine objecteth to the contrary that it is not said which I have written but which I have commanded But frivolously for Exod. 24.12 God saith expresly Which I have written that thou mayest teach them And Hose 8.12 I have written to him the great things of this Law Adde to this the former reason that all Interpreters do acknowledge this Anathema to be pronounced generally against all falsisiers of Scripture Why the oracles of the Revelation are most taken out of the old Canon and that most justly For the evident argument hereof is that the greatest part of this Prophesie is as it were taken word for word out of the Old Canon so as the Holy Ghost seemes purposely in every of the Visions to allude unto certaine Prophesies of the Old and New Testament Now the reason hereof without Question was First indeed really to demonstrate that there was nothing wanting in the Old Testament unto perfection Secondly that by this apparent imitation hee might shew that in the writings of the Old Testament is contained the state and condition of the Church of the New Testament Lastly he sheweth that the Revelation is as it were a recapitulation of both the Testaments and containeth the summe and agreement of all the Holy Scriptures By the which againe it is plaine that this present contestation or protestation belongeth unto the whole Body of Sacred Writ 20. He which testifieth these things saith Ribera will have these words to bee Johns because of the like sayings in his Gospell Iohn 21.24 But the words following shew that they are spoken by the Lord Iesus for he addeth Behold I come quickly Notwithstanding there is no great matter in it Hee calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testifier because he testified that is revealed this Revelation unto John by his Angell Hence
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
therefore we are bound to render due prayse to him because what he hath it is all for our good Glorie that is both the glorie of his Godhead as also the exaltation of his glorious reigning at the right hand of the father Dominion this respecteth both his omnipotencie which he hath from all eternitie as hee is God as also his authority over all creatures which he received in time as hee is the mediator For ever ever The Hebrewe ar golam sheweth the eternity of Christ for our consolation Amen a particle confirming so it shall be or so be it 5 Argument of Chr. deity from Aman to be faithful Furthermore here we have a fift and most manifest argument of Christs divinity For the effects attributed to Christ are divine For he is God Ioh 3 16. 20 28. Exod. 19 6. whose love is the fountaine the cause of our salvation it is God who hath purchased the Church with his owne blood It is God who hath made us kings and priests to himself for none but God can give the spirituall kingdom and Priesthood it is God to whom glory and dominion is dew now all those things being of right attributed unto Christ it plainly sheweth that he is God Vers 7 Behold he commeth with clouds and every eye shall see him This confirmeth the former argument that these things are certainly spoken of Christ seeing it is hee which must come to judgement it is hee whom every eye shall see to come in the clouds of heaven with power and majestie it is hee whom the soldiers pierced and at whose comming all the kinreds of the earth shal waile and the wicked shall cry saying to the mountains fall on us to the hills cover us Luk. 23 30. Isay 2 19. Hence it is apparent that John evē here attributes glory dominion unto Christ for the words to him be glory and dominion behold hee commeth doe manifestly accord But some may say why is there here a promise of his comming not onely to strengthen our faith touching his glorious returning to judgement but chiefly for the comfort of the godly and terrour of the wicked For now Christ being bodily absent seemeth as it were to have forsaken the Church in her affliction but our redeemer will come in the cloudes now the wicked rejoyce tyrants tyrannise and Antichrist rageth against the Godly as if they were left orphants But they shall see the judge comming gloriously in the cloudes him I say whom they have injuriously condemned pierced and still daily doe afflict in his poore members yea and shall bitterly howl when they shall hear that sentence pronounced Matth. 25 41. go ye cursed into everlasting fire c. This seemeth to bee the true meaning of the place the opinion therefore of Alcasar is absurd who refers this to the comming of Christ for to make the Church victorious in the conversion both of Jewes and Gentiles for that which followeth is contrary to his exposition With cloudes This is more then in the cloudes which is spoken of us for wee at the comming of Christ shall be caught up in the cloudes to meete the Lord in the ayre 1 Thess 4 17. And it noteth the divine majesty of Christ for it is spoken of Iehova God Psal 97 2 Cloudes and darknesse are round about him This confuteth the ubiquity of Christs bodily presence for he shall descend from heaven in the cloudes and with the cloudes therefore his humane nature is not nor ever shal be every where For how then could he possible come with cloudes which are not every where hence it is when we celebrate the Lords supper 1 Corinth 11 26. wee are commanded to shew forth his death till hee come So then hee will come visibly with the cloudes the which is a strong reason to prove that his body is not the mean time invisibly hid in under or about their host altar or chalice Every eye shal se him Synecdoche part being put for the whole that is all men both good Bad yea the very soldiers enemies which pierced him on the Crosse shal see him which serves to terrify all ungodly scoffers who because they see him not here on earth with their bodily eyes thinke not that he reigneth gloriously in the heavens But to their wo and condemnation they shal see him comming for they shal wayle before him that is horror and trembling shal come on them at the sight of the judge and hearing the sentence of their just damnation This is taken out of the prophecie of Zacharie 12.10 where Jehovah speaking of himself saith they shal looke upon mee whom they have pierced they shal mourne for him in that day there shal be a great mourning in Ierusalem A repenting mourning in the elect but in the reprobate of final desperation This very text John the Euangelist alledged upon the crucifying piercing of Christ by the soldiers Ioh. 19 37 hence we gather two things First that Iohn the Euangelist was the penman of this booke For hee alone here and in his Gospel applieth that place in Zacharie unto Christ The second is concerning the deity of Christ for that which Iehova in Zacharie speaketh of himself 6 Argument of Chr. divin they shal se me whom they have pierced Iohn attributes it to Iehova Christ pierced on the crosse who is neither the father nor the holy Ghost Therfore the son Iesus Christ crucified and pierced in the flesh is Iehovah And this is the sixt argument of the deity of Christ Even so Amen The two particles doe strongly confirm the comming of Christ to judgement to the end that the godly now in afflictions and troubles may no way doubt of their future deliverance neither the wicked thinke to goe unpunished who scoff at our faith and confidence The word nae even so with the Greekes and Latins is an asseveration Amen with the Hebrewes is a certain affirmation which two words usuallie put together exclude al maner of doubting as if he had said this is determined cōfirmed can not bee altered They are too curious who in the words seeke for a mystery viz. the calling of al natiōs unto Christ Vers 8. I am Alpha and Omega the beginning and the ending Here some interpreters beginne the vision whereas the preface here endeth For the person of whom he before sayd that he should come in the cloudes he presents here before our eyes as present and crying from heaven for the comfort of the Godly and terror of his enemies as if he should say doe yee doubt behold I am present I who am Alpha Omega the beginning the ending the Almighty c. who therefore shal hinder my comming to judgement or call it into question Thus in the Gospel he cryed out to the gainsaying Iewes Ioh. 8 2. I am the light of the world c. Ribera supposeth that these are the words of the holy
rage of Satan Antichrist against the preachers of the Gospell is livelie set forth Chap. 11. unto 15 ver The fourth last Act represents the victory of the triumphant Church and the last judgement in which the militant Church shal be at length freed from all troubles but the wicked who have caused destruction to the world shall now perish for ever from v. 15. of Chap. XI unto the end The Argument and parts of Chapter VIII THe seventh seal beeing opened after halfe an houres silence in heaven there appear seven Angels with seven trumpets But before they sound Christ comes forth with a golden censer offering the prayers of the Saintes upon the golden altar and then he casts the censer filled with fire upon the earth whence arise thundrings voyces lightnings and earthquakes Moreover four Angels sounding in order one after another many wonderfull and fearfull things come to passe At the first trumpet haile fire mingled with blood is cast on the earth whereby the third part of trees is burnt At the second a great mountain burning with fire is cast into the sea turning the third part of the sea into blood At the third a great star burning as a Lamp falleth from heaven upon the third part of the rivers and fountaines of water turning the third part of the waters into wormwood of which manie men died At the fourth the third part of the Sun is smitten of the Moon and of the Stars that they should not give light night nor day After these things an Angel flying through the midst of heaven denounceth wo wo wo to the inhabitants of the earth because of the three other trumpets following THe Chapter therefore containeth 1. The preparation to the third vision 2. Four parts of the vision it self or four soundings of the trumpets with their events unto the end of the Chapter The opening of the seventh seal And a preparation to the third vision 1 And when he had opened the seventh seale there was silence in heaven about the space of halfe an houre 2 And I saw the seven Angels which stood before God and to them were given seven trumpets 3 And another Angel came and stood at the Altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne 4 And the smoake of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand 5 And the Angel tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voyces thunderings lightnings an earthquake 6 And the seven Angels which had the seven trumpets prepared themselves to sound THE COMMENTARIE 1. ANd when he to wit the Lamb had opened the seavouth seal Rupertus and some others will have this verse to belong to the former vision What is meant by the silence of half an hour understanding the silence here mentioned to be the tranquillity which followeth in heaven after the day of judgement to wit when the soules of the martyrs shal cease to cry for vengeance and the enemies shall no more afflict the Church But that tranquillity shall not bee as here it is said for half an hour but perpetually Others there was silence in heaven that is the Church had a little breathing or freedom from persecution for after Constantine suddenly followed the Arian persecution against the orthodox verity under Constans Iulian Valens c. Anselmus some others applie the silence for the space of half an hour to the time that shal be between the death of Antichrist and the day of judgement which as they say shal be five and fourty dayes To which purpose Ierome seemeth to speake somwhat in his commentarie on Dan. Chap. 12. But this fiction Ribera justly disapproves of albeit there is little waight in his reason Because saith hee that time shal be so quiet as that the wicked casting of all fear of evils to befall them shall live securely say peace peace according to that of Matt. 24.28 1 Thessa 5.1 but this is rather to confirme then any way to confute their opinion for this silence doth note tranquillity according to these interpreters Others suppose that the silence was in regard of the astonishment of the assembly in heaven admiring the weightinesse of Gods judgements set forth in this vision But considering that as yet they had neither seen nor known them how could they be astonished thereat For my part I seek for no mysterie in this silence but take it historically for a short space The Authors opinion in which the former vision beeing fully acted there was a cessation for a little while from further apparitions permission beeing graunted unto Iohn in the mean while to desist from contemplation of these high mysteries For the opening of the sixt seal concluded the foregoing vision of the last judgement After which at the opening of the seventh feal begins a new vision the which that it might plainely be differenced from the former there is silence for the space as it were of half an hour during which time the heavenly assembly ceased from their hymnes John prepared himself for to contemplate on new visions This stilnesse therfore is to bee referred to the order or decency of this apparitional Act and to mee there seemes to be no other mysterie in it 2. And I saw those seven Angels here begins the preparation it is twofold First appear seven Angels for to sound with seven trunpets v. 2. and 6. But before they sound comes forth an Angel with a golden censer casting the same upon the earth as acting the prologue and setting forth the argument of these trumpetters And I saw He sees againe seven Angels shewing themselves on the theatre to whom are given by him that sate on the Throne or by the Lamb Seven trumpets to sound withall And here we are to take notice of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those seven to wit whom before he saw Chap. 4.5 5.6 Who stood that is their office was to stand before God as heraulds speedily to performe his commandements Or standing that is ministring and ready to sound with their trumpets For as the edicts of princes are published their festival dayes proclaimed and people or armies gathered together by the sound of the trumpet so these Angels by sounding doe publish the secret judgements of God set forth admirable events and provoke the adversaries to wrath and tumult Most interpreters understand by these Angels Who these sounding Angels are the preachers of the word whose office it is like trumpetters to proclaim the will of God unto men now indeed this may not unfitly bee applied to the first six of them but not to the seventh For without all doubt thereby is signified the Archangel with whose voice and trump the
Lord shall descend from heaven and come to judgement 1 Thess 4.16 and when he soundeth the inhabitants of heaven shall sing a song of triumph and the dead shall be called forth to judgement Chap. 11.15.18 3 And another Angel came This is the second part of the preparation unto the vision An Angel casteth the golden censer with the fire of the altar upon the earth All interpreters say something touching this Angel who he was what he effected But wherefore he prevented the sounding of the others and how this sight doth cohere with that which followes I finde it not sufficiently expounded by any of them the which thing notwithstanding is necessarily to be considered First I will rehearse the opinion of others Andreas acknowledgeth Andreas opinion touching the Angel with the censer howbeit very darkely that it is Christ the high-Priest of the Church who also is the Altar thereof He offers the prayers of the saintes to God desiring saith he that the scourge here inflicted upon the wicked may lessen their eternal torments c. by lightnings voyces thunders and earthquakes he understands the terrours and threanings which shal goe before the consummation of the world Lyra doting as his usuall manner is applies this to Pope Damasus The doting opinion of Lyra. the successor of Liberius about the yeere 384. who as he saith had the golden censer that is puritie of hart zeale towards God He offered the prayers of the Saintes to God that is he composed the mattins and evening songs and glorie be to the Father and to the Son c causing them to be sung by all the Churches He sent forth the censer fire on the earth by stirring up the inhabitāts therof to fervent charity After which followed thunders of preaching voyces of praysing of God lightnings of miracles earthquackes of conversion of mens hearts to God But these things are to foolish Rupertus understands this Angel to be him that was present with the Fathers Rupertus opinion by whose ministery the law was given and the priest-hood instituted But what use was there here that a cleare and known historie should be represented unto Iohn by oscure types wherefore they erre from the scope who in expounding the Revelation keep not themselves within the limits of the New Testament seeing it is certaine that onely the condition of the Church under the Gospel is revealed unto Iohn Ribera denies this Angel to be Christ Ribera denies this Angel to be Christ both because Christ is no where absolutely called an Angel as also because it is said And another Angel which shewes that he was one like to the other seven as Chap. 1. I saw four Angels and a little after I saw another Angel ascending Now he supposeth that it was Gabriel who appeared to Daniel Marie or Michael Dan. 9.21 Luk. 1.26 to whom the whole Church is committed The Altar he makes to be Christ The Censer by a strained metaphor he applies to the bodie of Christ full of holes like a censer by the woundes he received at his passion Therefore he imagineth that the Angel offers up the prayers of the Saintes The thunders wyces earthquakes c. he takes literally for the signes prognosticating the future calamities of the ungodly Alcasar understands it of an imaginarie person Alcasars opinion shadowing out Christian charitie My Anonymus saith wel This other Angel is Christ Anonymus doth rightly applie it to Christ who is present with his elect to defend them from the deceit of hereticks unto the end of the world he offereth the prayers of the Saintes upon the golden Altar that is upon himself who is both God and man and also interceeds for his Church before the Father he sends forth the censer and fire upon the earth that is by sending the holie Ghost upon his Apostles And there were thundrings c. that is the threatning of Gods ministers against Antichrist And earthquakes that is through the preachers of the Gospell Christianity was devided against it self some favouring Antichrists super stirions some impugning the same This interpretation both I my self and most of our writers approve of as most true For this Angel standeth and performeth in heaven the work of the Churches high priest in offering up the prayers of the Saintes and making them acceptable to God as a sweet smelling sacrifice Now the Church hath no other high-priest but Christ alone therefore Ribera in applying this not to Christ but unto a created Angel robs him of the honour of his priesthood and makes the Saints in heaven as mediatours to be praied unto But this wicked invention is contrarie both to this vision and the whole drift and scope of the Revelation His objection that Christ is no where in scripture absolutely called an Angel is false for he who delivered the Patriarch Jacob out of all his troubles is absolutely called an Angel Gen. 48.16 which must be understood of Christ Iehovah the Sonne of God as appears by Gen. 32.9.11 28.15 in Mala. 3.1 Christ is called the Angel of the covenant Neyther is it true that John makes him like one of the seven Angels here spoken of For he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Angel the which must be understood not onely of another individual but of another kinde of Angel as plainly appears by the office of priesthood attributed to this Angel to be short we have already shewed that what is alleadged in Chap. 7. v. 1.2 is to be referred unto Christ our Lord. Thus we have the meaning of the preparation Before the seven Angels should stirr up the world by sounding their trumpets Christ steps in as the high-priest for to offer up to God the prayers and groanes of the Church militant against tyrants Antichrist to teach us that the complaints of the faithfull vanish not away in the ayre but are received by Christ our mercifull highpriest by him effectually offered presented before God thereby to procure deliverance for them This is the lively comfort of the Church that she hath an highpriest to fly unto in all her troubles But as yet it doth not sufficiently appear how these things agree with what followeth therefore we will more narrowlie consider the matter That which the seven Angels shall afterward more distinctly set forth by sounding their trumpets The mystery of the Angel with the golden censer explained This Angel as I before said as a certaine forerunner in a general way shadowes out the same For as Iohn in the beginning of the foregoing vision saw Christ riding and crowned as king of the Church and conquerour of al enemies first on a white horse afterward on a red thirdlie on a black at last on a pale so now he sees Christ standing at the altar as the highpriest of the Church offering to God the prayers of the Saintes and sending into the earth the fire of the