and Interpreters of the Revelation and thus I have freed this Booke from a three-fold slander first as if it were not Canonicall secondly obscure as not to be understood thirdly of neglect as if for this cause the worthiest Divines had hitherto shunned the interpretation thereof There remaine two other scandals to be taken away one of the order that this Booke is the last of the New Testament the other of errour that it containes somethings not agreeable to Apostollical Faith both these clouds will be dispersed by the consideration of the dignity of this Prophesie which like the Morning Starre above the rest shineth most clearely among the other Bookes of the New Testament What therefore respects the Order so farre is it from diminishing the worth of the Booke in any kind as it the more commendeth the same For it is in very deed a divine Seale by which the Holy Ghost was pleased not without-reason to close up both the Old and the New Canon of the divine Scriptures which manifestly appeareth from that propheticall Protestation at the end of the Booke by which such are pronounced blessed who observe the words of this Prophesie the falsifiers on the contrary that presume to adde or take ought there-from are threatned with curses for unto them that adde Rev. 22.18 God shall adde the plagues that are written in this Booke to them that take away The Canonicall authority of the Revelation confirmed from the order thereof God shall take away his part out of the Booke of Life and out of the HOLY CITY and from the things that are written in this Booke What could be expressed more honourable concerning this Prophesie for if it be unlawfull to adde ought therto then certainly in all respects it is absolute perfect divine and the word of God unto which nothing without impiety may bee added by men Againe if nothing may be taken away from the same then it is Sacred inviolable divine and the word of God which onely cannot bee broken Ioh. 10.35 Thus we see that the Canonicall dignity of this Booke is established by the order it selfe And hereby it is plainly made equall with the divine Bookes of Moses himself Deut. 4.2 12.32 the Prince of Prophets For as those because they are the first of the Sacred Canon are often confirmed with this Seale Ye shall not adde unto the word which I command you neither shall ye diminish ought from it c. So this Booke as it were closing the Holy Canon is confirmed with the like Seale that nothing may bee added to it nothing taken away from it As Moses therefore was the Chieftaine of the Prophets leading the first rankes So John was chiefe of the Prophets closing up or leading the last rankes and here I willingly assent to Bezas opinion most solidly and truely affirming that it seemed good to the Holy Ghost to gather into this pretious Booke In praefat Apoc. those things which remained to be fulfilled after Christs comming of the praedictions of the former Prophets and also to adde some things so farre as concerned us to know Praefat. in Daniel A like honourable Title that worthy Divine JOHN OECOLAMPADIUS giveth unto this Booke That it is the best Interpreter of all the Prophets Neither will I speake more touching the order save this one thing that in it appeareth also a manifest reason of time When the Revelation was written For it is the last Booke of the New Testament not because it is last in dignity but in time For Ierome writeth that Domitian raising after Nero the second persecution against the Christians Iohn wrote the Revelation in the 14. yeer of his reigne in the I le called Patmos In vita Iohannis With whom Irenaeus a most ancient Writer doth agree affirming that John saw the Revelation not long before his time but almost saith hee in our age towards the end of Domitian his Empire Lib. 3. c. 25 Wherefore the Apocalyps was written in the ninety sixth yeer of Christ after all the other Bookes of the New Testament were written For Iohn out-lived all the Apostles and Canonicall Writers and lived as Sophronius records untill the third yeere of Trajane which from Christs birth was Anno 102 and after his passion as Ierome recordeth 68. In vita Iohannis and from the destruction of Jerusalem 25. Now whereas some affirme that Iohn wrote his Gospell after the Revelation it is without any probabilitie But we come to speake of the utility of the Revelation This Booke doth excellently shine forth in point of doctrine for it truely teacheth the Propheticall and Apostolicall Faith and much illustrates many articles of the Gospell The profitablenes of the Revelation or common places In speciall it proveth the eternall Deity of Christ with such weighty arguments as scarcely more excellent are to be found in any other part of Scripture absolutely ascribing unto Christ many attributes which are onely proper unto Iehovah viz. that he is Alpha and Omega the first and the last the beginning and the end the Almighty that the Lambe standing in the Throne of the Deity equall in majesty with the Father is worshipped by all the Heavenly Inhabitants that he judgeth the adversaries rules the Nations with an iron rod that hee is the King of kings and Lord of lords c. It plainely also maintaineth the Doctrine of Christs Mediatorship and work of our Redemption through his blood calling him the faithfull Witnesse the First begotten from the dead Redemption of christ the Prince of the kings of the earth the Lambe slaine from the beginning of the world who hath washed us in his blood from our sins and made us Priests and Kings to God and the Father c. It sets forth the afflicted state and condition of the Church in this life especially in the latter times by evident types viz. that the woman bringing forth a Man-Child the Ruler of the Nations shall be driven into the Wildernesse by the Dragon and the Beast where she shall remaine hid from the sight of men when the two Witnesses shall prophesie against the Dragon and the Beast and shall indeed be slaine but being againe raysed to life they shall bee taken up into Heaven c. By which verily it is manifest that nothing else is signified then that the Church in Antichrists reigne shall bee obscure and secret in the wildernesse being oppressed in Babylon it selfe the Seat of Antichrist The flight of the Church into the wildernesse untill at length Babylon decaying shee being commanded to come out of her shall againe come forth and be seen of men By which that cavill is easily answered Where the Church was before Luthers time if the Papacy were not The Papacy indeed was the Apostaticall Church it was Babylon having nothing but the bare Name of the Holy Citie But the true Church lye hid as captivated and oppressed in the same
ancient of dayes was like the pure wool Dan. 7 9 This reverend hoarenesse or whitnesse of haires noteth out prudency and wisdom for Christ is the wisdome of the father So also eternity is signified by it For hoarenesse cometh by multitude of yeares And it is compared to snow and to the whitest wool For snow is very white Ps 51 9. Isay 1 18. Therefore David prayeth that hee might bee washed with hypose and he should bee whiter then snow And in Isaiah the Lord saith though your sinnes bee as searlet they shall bee as white as snow though they be red as crimson they shall bee as wool This colour like snow noteth out purity so that Christ appeareth to Iohn in hoarenesse venerable in prudency reverend in purity innocent and age eternall Some by the head understand his divinity others the father because God is said to bee the head of Christ But the allegory is not in the word head without which it would have seemed an imperfect body but in the white snowy haire His eyes as a flame of fire From Daniel chap. 10.6 his face as the appearance of lightning and his eyes as lamps of fire sâ—ery eyes doe manifest the fiery heroick and terrible motions of the hart Hence in Chap. 19 11 Christ comming to take vengeance in a terrible maner on the enemies his eyes appeare like flames of fire because in his wrath hee will consume the wicked like as fire doth the chaffe but in chap. Rev. 2 23. 2.23 the fiery eyes of Christ doe nore his alseeing presence entring into the very hidde things of man And whereas hee calleth himself the searcher of the reines and hearts It shewes that no â—â—un can shunâ— his presence neither debeive him 15. His feet like unto fine brasse Dan. 10.6 his feet like in colour to polished bâ—asse some doe take the word rendred fine brasse to signifie a kinde of frankincense hard like copper which they call thus masculum others for such copper as is digged out in the mountaine Libanus The old interpreter rendreth it aurichalcum a kinde of metall which commeth neerest to the colour of gold which in old time was of a great price The Germans and so Luther translate it Messing fine brasse And it is apparent that by it the divine power of Christ his unparaleld strength stability and constancy is declared The fathers interpret it of the humanity of Christ which was tryed in the fyery furnace of his sufferings and at length advanced to the brightnesse of his glory Andrtas in those words searcheth deeply after divers allegories but wee passe by his subtilities as having indeed but little solidity in them His voice as of many waters Dan. 10 6 the voice of his words as the voice of a multitude First hee heard his voice like a trumpet and now like to many waters which violently running thorow rocks and stones make a terrible noyâ—â— neither can they be stopped with any power or force as may be seene as the swift fallings of the river Nilus and the Ryne It noteth both the vehement and terrible voice of Christ as also the power and efficacy thereof piercing into the very 〈◊〉 and mindes of the hearers for the conversion of the elect and terror of the wicked The which voice could not be hindred by any adversary power whatsoever but it was spread large and wide unto many peoples which is signified by the many waters Revelat. 17.15 16. And he had in his right hand seven starres The 20 vers sheweth that by the seven starres the seven postors of the Churches are to be understood they are compared to starres because they ought to shine like starres to their flocks by the light of their life and doctrin They are in the right hand of Christ because it is be thâ—â— giveth them to the Churches and governeth them by his word and spirit and preserveth them by the right hand of his power and lastly worketh through them salvation for his Church so that this commendeth to us the dignity of the teachers of the Church Out of his mouth went a sharpe two edged sword This is explained Chap. 19 1â— Revelat. 19 5. out of his mouth goeth a sharpe sword that with it hee should smite the nations and he shall rule them with a rod of iron 〈◊〉 which serveth for the comfort of the Godly who confidently trusting on Christ the judge ought not to fear the power of the enemies moreover the doctrine of the Gospel may also be understood by it which Christ by the word of his mouth hath brought forth unto us Ephes 6 17. Heb. 4 22. out of the bosome of his father the which Paul compareth because of its piercing nature to a 〈◊〉 edged sword And his countenance was as the sun Dan. 10.6 his fare was as the appearance of lightning by which is meant either his divine majesty or else that great glory unto which the humanity of Christ is exalted being set at the right hand of God which glory though it giveth immortality to the flesh yet taketh not away the nature thereof as Augustine writeth to Dardanus The lightning can not wel bee looked on without hurt to the eyes So the brightnesse of the sun as high noone day dazzels the eyes of the beholders for the greater light darkens the lesser even such is the exceeding glorie of Christ as that it can not be looked on Matth. 3 43. The just also shall shine as the sun in the kingdom of the father but the body of Christ doth shine as the sun in his full strength by which is noted the excellency of Christ the head above the members Alcasar doth compare this brightnesse of Christ to the admirable glorie of the Romish Church after the conversion of the empire saying the Church of Rome doth properly and truly set forth the meaning of that shining brightnesse which commeth from the countenance of Christ which exposition the very lesuites I beleeve can not read without laughter For then Christ did forget to write an epistle to this church wherby to coÌ„fer this glory upon her but I passe by this mercenary clawback who perhaps in stead of conversion would have written the eversion of the empire And when I saw him Now Iohn sheweth how hee was affected with the vision by reason of the glorious brightnesse of Christs majesty he falleth downe as dead the like wee read of Daniel chap. 8.18 for such is the great weaknesse of the most holy men of God that they are not able to behold the divine majesty for God is a consuming fire but how then shall the wicked stand before his dreadfull presence surely they shall melt away as waxe before the fire As for allegories I passe them by And he laid his right hand upon me As a hand touched Daniel in whom there remained no strength when hee saw that great vision and set him upon his knees and upon the palmes of his
it shall not bee so for the end is neere at hand as Christ swearing by himself confirmes to the end we might no way doubt thereof so that this Oath serves both for the confirmation of his promise and for our consolation also neyther indeed doth Christ use on oath without waighty cause for Antichrist had so established his possession as that it seemed impossible that his kingdom should be overthrown Therefore Christ sweareth that there should bee no more time to wit sad and mornefull unto the Saintes as hitherto it had been under tyrants and especially under Antichrist who onely bearing swaye tyrannized over all insomuch as no man might contradict him unlesse he meant to die for it by fire or sword But there shall follow other times wherein shal be a reformation of the Church the last down fall of Antichrists kingdome The mysterie of God shall be finished When In the dayes of the seventh trumpet that is so soon as it shall begin to blow then shall be the end of the sixt trumpet the end of the Churches calamities the end of Antichristian tyranny Alcasar applies the mysteries of God to the casting off the Iewes and election of the Gentiles But the most on the contrarie understand it of the mysterie of all Israels conversion unto Christ which shal to come to passe neer the last times of which the Apostle Rom. 11.25 seems to treat and indeed the prophets of old have often prophesied of their calling But because in this place the comfort of the Church militant under Antichrist is onely aimed at unto which the calling of the Iewes doth not directly much belong therefore it is rather better to be taken of the resurrection and day of judgement even when the power of tyrants and all adversaries shall be abolished of which mysterie the Apostle speaketh 1 Cor. 15.51 Behold I shew you a mysterie wee shall not all sleepe but wee shall all bee changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall blow and we shall be changed This is that which Christ here sweareth that at the sound of the seventh trumpet the mysterie of God is to be finished the Church delivered and glorified but the enemies eternally to be punished according unto that in the Prophets Isa 24.26.27.66 Daniel 7.11.12 Zacha. 14. Mala. 3. 4. Hence we plainely see that the sound of the sixt trumpet shall continue unto the end of time that is of this world and that at the beginning of the sound of the seventh trumpet an end shall be put to the afflictions of the Church and cruelty of the adversaries The seventh trumpet therefore is no other then that of the Archangel by which the dead shal be raised out of their graves and brought to judgement As in the following Chapter we shall hear so that without all doubt this trumpet respects the end of the world They therfore doe erre from the scope who extend the time of the seven Vialls and of the following visions beyond the seventh trumpet The second part of the Chapter Of the booke eaten up by Iohn 8. And the voyce which I heard from heaven spake unto me againe and said Goe and take the little booke which is open in the hand of the Angel which standeth upon the sea and upon the earth 9. And I went unto the Angel and said unto him Give mee the little booke And hee said unto me Take it and eate it up it shall make thy belly bitter but it shall be in thy mouth sweet as hony 10. And I tooke the little booke out of the Angels hand and ate it up it was in my mouth sweet as hony and assoone as I had eaten it my belly was bitter 11. And he said unto mee Thou must prophesie againe before many peoples and nations and tongues and Kings THE COMMENTARIE THe other part of the Chapter concerning the booke eaten by John is a preparation to the following Act touching the combat of the two witnesses with the beast about the end of the fift sixt trumpets which yet remaine founding in this present age John as he is commanded eats up the little booke he tooke out of the hand of Christ the which was sweet in his mouth but bitter in his belly And he is commanded to prophesie againe before kings and nations Now what is this but that towards the last times prophesying shall be renewed against Antichrist after which indeed there shall follow new combats notwithstanding Antichrists kingdome shall be greeviously shaken the which beeing donne there shall be no more time that is like the former when Antichrist raged according to his lust and pleasure over the Church This is the summe Now we are well to take notice that this part of the vision is taken out of the prophesie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule to eat it up beeing in his mouth as hony for sweetnesse whereupon he is commanded to denounce judgements against the Israelites It shadowed out the heavenly call of Ezechiel as also his readines to obey God in reproving the vices of the people and threatning punishment against them for the same All things are here alike But that Ezechiel felt not the booke as John bitter in his belly that he was sent to prophesie against the house of Israel but Iohn against Antichrist Let us briefly consider who commandeth what is commanded and what followed upon the doing thereof 8. And the voyce which I heard To wit that heavenly voyce mentioned in ver 4. write not but seale the voyces of the thunders c. The same voyce therefore who before forbade him to write doth now command him to eat up the little booke and to prophesie by which is signified the admirable dispensation of the divine grace for Antichrist bearing sway in the Church during the times of the fift sixt trumpets the thunders indeed uttered their voyces that is some faithfull teachers publickly thundered against the idolatrie and tyranny of Antichrist But with little profit The voyces remained sealed and Antichrists power entire yea increased dayly by suppressing those teachers bringing kings and nations under his yoak Now whence came this I answere Christ as yet had not given to John the open booke to eat it up neither commanded him againe to prophesie because he reserved this special grace unto the later times of the fift sixt trumpets Let us therefore acknowledge this singular mercie of God that now unto us the open booke of Christs doctrine is given to be eaten up and prophesie against Antichrist againe revived in the world Take the little booke The heavenly voyce commands two things First that Iohn should take the open booke out of the hand of Christ Secondly eat it up The little booke on the outside contained the revealed written doctrine of the Gospell within the secret counsels of God touching the future
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
adjunct of the magnitude It was a great signe 2. From the place It was in heaven 3. From the form It was a woman who is described by three external adjuncts She was clothed with the Sun she had the Moon under her feet and a crown of stars on her head ver 1. Three internall also she was with childe travailed in birth and for paine cryed to be delivered vers 2. The latter signe is described 1. from the place it was seen in heaven 2. From the form it was a Dragon 3. From the quantitie it was great 4. From the colour red 5. From the monstrous shape having seven heads ten horns seven crownes v. 3. 6. From a double cruelty with his taile he cast the third part of the stars from heaven to the earth stood to devour the Womans childe v. 4. In the second part is set forth 1 the womans fruite or child by a threefold description 1. His sexe a man child 2. His office a ruler of the nations 3. The event he was caught up to the throne of God ver 5. The Womans flight sustentation and abode in the desert the which is inserted by an anticipation ver 6. For the woman did not flie presently but after the Dragon was cast out of heaven and she received wings v. 14. The war that was the place wherof is noted to be in heaven the Combatants Michael the Dragon with their Angels on both sides v. 7. And the catastrophe or successe of the battel Michaels victory the Dragons overthrow with a threefold description of the said Dragon he is that old serpent the calumniator seducer of the whole world v. 8.9 And the effect a song of prayses of some in heaven not named in which they celebrate three benefits of this victorie viz. that the kingdom of God and Christ is vindicated that the Church militant is freed from the accusation of the conquered Dragon v. 10. and that the Church also herselfe was a conquerour of the Dragon shewing three causes therof one principal meritious viz. the blood of the Lamb two ministeriall the word of their testimonie and constancy in the faith v. 11. 2. They gratulate the heavens them that dwell in them for this victory v. 12. They denounce woe to the inhabiters of the earth and sea for three causes one efficient because the devil was come down unto them two moving causes because he was full of wrath having but a little time Ibid. A new attempt of the Dragon against the woman by persecution v. 13. The Womans flight And 1. her help to it two wings of an Eagle were given her 2. The forme she flue out of the sight of the Dragon 3. The place into the wildernes 4. The end there to be nourished 5. The time for a time times and half a time v. 14. Another attempt of the serpent against the woman He vomiteth out waters to drown her v. 15. The womans preservation not beeing hurt therby through the earth swallowing up the waters ver 16. The Dragons wrath and war against the rest of the womans seed the which seed is noted by two epithites by their obedience to the Law faith in the Gospel v. 17. And thus the history is ended by noting the place in which Iohn then stood v. 18. The first part of the Chapter Two signes in heaven of the woman in travell the Dragon watching to devour her child 1. And there appeared a great wonder in heaven a woman clothed with the Sun and the Moone under her feet and upon her head a crowne of twelve starres 2. And she being with child cryed travailing in birth pained to be delivered 3. And there appeared another wonder in heaven and behold a great red dragon having seven heads ten hornes and seven crownes upon his head 4. And his tayle drew the third part of the starres of heaven and did cast them to the earth and the dragon stood before the woman which was ready to be delivered for to devoure her childe assoone as it was borne THE COMMENTARIE ANd there was seen This Vision goes up higher with the condition of the new Church then hitherto hath bin don in the other viz. from the very birth of Christ at which time the Church of the Gospel began to be born For it is apparent that here is represented the first birth infancy youthful condition of the new Church both how it was born educated accepted in the world Therfore howsoever in this prophesie are represented unto Iohn not things that were already past but to come neverthelesse the nienty six yeeres which were from the birth of Christ until the time of this revelation that is from the 42 yeer of Augustus unto the 14 yeer of Domitian are also included in this vision and hence we see that it is more full and perfect then the others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen to mee or by mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signe or wonder An image represented either to the eyes or understanding It is more probable it was a mental vision because of the circumstances which could not well al of them have been corporally acted Great In signification that is shadowing out great and wonderfull things For what can be more wonderful then that a cruel dragon should stand ready to devoure the child of a weak woman in travaile and yet not prevaile In heaven Here I seek no mysterie because these mental apparitions were exhibited to Iohn in heaven A woman clothed with the sun Ribera here moves two great and difficult questions Riberas two questions weighed as he cals them One what woman this was whither the Church or the alwayes blessed virgin Marie because some things agree to Marie as that it is a woman clothed with the sun that she brought forth a man child ruling the nations with a rod of iron c. Some things agree not that she cryed for pain in travaile that she fled into the desert c. Again it seems not to agree to the Church to bring forth a man child ruling the nations with a rod of iron because the Church did not beget Christ but is begotten of him through his word that also the dragon is said leaving the woman to fight with her seed c. At length he concludes out of Methodius with Cesariensis that not the virgin Marie but the Church is the woman here spoken of The other question as he saith is more difficult Whither this be spoken concerning the Church in her first state that is before Christ comming or at his first comming or of that state which she shal be in in the last age of the world Now rejecting the former opinion he supposeth that all is to be referred unto the last time of the Church and the four yeeres reigne of his Antichrist and his reason is because the womans flight and her abode in the wildernes 1260 dayes as also the fight of Michael
the Sea with many waves and confusions It is of glasse Why the sea is said to be glasse so said first because it is clear as glasse that is perspicuous and open to the eyes of God for God sees the secret counsells and hidden endeavours of the world and Antichrist secondly because it is bright like Chrystall for the pompe and lustre of the world bewitcheth Antichristians Thirdly because its weak and brickle as glasse for the world passeth away with the lust thereof The favour and prosperity of the world is glassie for when it most shineth it is then broken Lastly The sea for the most part is like glasse in colour hence the Poets call the Sea Mare vitreum undas vitreas the glassie Sea and glassie waves It is mingled with fire viz. of afflictions and calamities in which the godly also are often involved however they stand as conquerours upon this sea because they trample the world with the delights and baites thereof under feet neither are they of the world nor removed from their station by the fire of affliction but persist constantly in the faith unto the end This indeed the Saints triumphant have fully attained unto and we who are yet in the body in part for it is our duty also to stand on the sea that is to trample the world under our feet Or they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or besides the sea because they are not part of the sea or world but separated and redeemed from the world as in Chap. 14. ver 4. And this sense I like best because by the following verse it appears here is an allusion to the red sea by which the Israelites standing saw the Egyptians drowned and rejoicing over their destruction sang songs of praises to God Having the harps of God By an hebraisme the harps of God are put for such as are rare and of a most sweet sound The harps of God for with the Hebrews whatsoever are said to be the things of God are excelling things worthy his high Majesty so the mountaines of God the Caedars of God the City of God that is very high and great It is opposed to the harpes of David and of other Saints by which they sometimes praised God These are infinitely sweeter in sound for these harpers sang a new song which none could learne but they that were marked with the seale of God unknown also to the former Saints viz. touching the weakning and ruine of Antichrists kingdome by these harpes that is by the preaching Prayers and sweet confessions of these Champions 3. And they sing for they sang viz. with their harpes together with their voyces like to joyfull harpers But what sing they The song of Moses the servant of God We have a twofold song of Moses One of thanksgiving which he sang with the Israelites by the red sea for the overthrow of Pharaoh and the Egyptians I will sing unto the Lord for he hath triumphed glorioussy the horse and his rider hath he thrown into the sea Exodus 15.1 The other of praises celebrating Gods wonderfull benefits unto the Israelites Deut. 32. Both may bee here understood but cheifly the former because of the similitude for as then the Israelites standing by the red sea sang with Moses their leader a triumphant song unto God for the drowning their adversaries under whose bondage they had a long time groaned so the saints being brought thorow the vast sea of this world do joyntly sing praises to God and blesse him for their deliverance from the most cruell bondage of Antichrist And hereby they intimate not obscurely that Pharaoh and the Egyptian servitude was a figure of the Churches bondage under Antichrist And the song of the Lambe that is praising the Lambe for his benefits bestowed on the Church Divers songs we have already heard In Chap. 4.11 The songs of the Revelation The elders sing to him that sate on the throne Thou art worthy O Lord to receive glory Chap. 5.9 The Elders againe sing a new song to the Lambe Thou art worthy to take the Booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood and hast made us Kings and Priests to our God c. Vnto which song the Angells and all creatures do there by mutuall accord sing Amen Chap. 11.17 they likewise sing to God Wee give thee thankes Lord God Almighty c. A like song wee heard Chapter 2. ver 10. Now is come salvation and strength and the Kingdom of our God c. Againe in Chap. 14. the company of harpers sang a new song to the Lambe standing on Mount Sion This therefore is the song of the Lamb by which the triumphant Church or the heavenly companies celebrate the Lambes victory and their own over Antichrist Now this title affords a cleer argument to prove the divinity of the Lambe 34. Argument of Christs deity considering that to him this wonderfull worke of the conquest over the beast is attributed by the Saints But now let us hear the song It seemes to be collected out of divers places of the Psalmes and Prophets by which these divine singers commend unto us the authority and dignity of the Scriptures As from Psal 86.10 they publish the great and wonderfull workes of God Great because they fill heaven and earth Wonderfull because they are unsearchable and beyond humane reason such are the works of creation and the government of the world our redemption and preservation of the Church in this life from Psal 25.10 they celebrate the true righteous wayes of the Lord for all his paths are mercy and truth Gods wayes are his counsells and judgements about the Church and the enemies thereof And though he suffers the godly to be afflicted and fore troubled and the enemies to bear sway and flourish which indeed seems unjust to flesh and blood yet the wayes of Jehovah are righteous for he knowes wherefore he doth the same and the event shews that his wayes are all right and good for in the end he performes his promise to the Saints in preserving and delivering the Church and in punishing and destroying the adversaries by which he declareth that he is constant in his promises true and omnipotent in his threatning Lord Almighty King of Saints Thou onely art holy By these Epithites the Saints extoll God above all adversaries and stirre up their own confidence and joy for seeing he is omnipotent he can easily cast downe his enemies If King of Saints then he can strongly defend his holy Church If onely holy or most pure then he alone not the creatures is to be served and cleaved unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King of Saints so all greek copies read it excepting Montanus who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the Nations and also Andreas from Ierem. 10.7 Who would not fear thee O King of nations The old Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of
have yet the worship of Angels is thereby overthrowne For they themselves denie that Latreia is to be rendred to Angels Now Duleia the Angel refuseth by his owne supposition Therefore neither the worship of Latreia nor of Duleia is due to Angels Moreover the cause Ribera feineth of the Angels refusal is false and frivolous False because the Angel makes his owne person not the reverence of Christ the reason thereof I am thy fellow servant It is also frivolous For so the Angel ought to have worshipped Iohn that he might honour Christ in his Minister or servant But the Angll was not ignorant that he also was Christs Minister and indeed greater then Iohn as shall appeare Chap. 22. Therefore he ought not to have refused this worship that in him Christ might have been honoured Behold what shifts idolaters are put too and how they are ensnared by themselves Now whether Iohn did well or not Whether Iohn did well in worshipping the Angel is no great question Rightly saith Ribera he adoreth the messenger of the most High God declaring most joyful things unto him But this is false because not Gods nessenger but God himselfe must be adored otherwise all the Iesuites who call themselves messengers of the most High God and companions of Iesus ought religiously to be worshipped by us and so much perhaps they desire But the Angel forbids the thing Therefore Iohn did erre either through humane frailtie or by mistaking the person Otherwise the Angel should have reprooved him vnjustly For that which is rightly done is unjustly reprooved And therefore Bellarmin contradicts himself in affirming so boldlie Lib 1. Adorson Cap. 14. That Angels in respect of themselves are to be worshipped and yet they doe well in refusing to be worshipped This Italian supposeth that they may sport with Angels in religious worship as they use to doe in their complements where one servilely bowing himself is ambitiously restrained by the other And thus also Alcasar the spaniard toyeth See thou doe it no He simply forbideth al manner of religious worship not this or that kinde as Idolaters feine In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See to Least breaking of his speech as it were for haste the sooner to lay hold on Iohn and hinder him from worshipping of him To worship the creature an abom inable wickednes to signify how great an abomination it is religiously to worship an Angel or any creature Therefore the Angel refuseth the honour of worship simply whether we respect the kind of honour or Iohns intention For the honour was unlawfull because no religious worship is due to the creature but onely to God Iohns intention also was erronious for he erred either in the fact or in the person intending to worship him whom he might not or thinking him to be who he was not But undoubtedly his errour was not in the person but in the Fact I am thy fellow servant The reasons why the Angel refuseth this strange honour are two The first is taken from his person I am thy fellow servant and of thy brethren as if he had said It is no way lawfull to worship fellow servants because hereby we should make our selves servants of servants But the Angels are our fellow servants Therefore it is not lawfull to worship Angels This argument of the Angel cannot by any destinction of worship be shifted of in the least For the Sophisters themselves confesse that the worship of Latreia is not to be rendred to Angels neither doth the worship of Duleia by the Angels reasoning belong to them because they are our fellow servants the which Peresius a Popish writer De tradit Part. 3. Consid 7 hath well observed Now they are our fellow servants because they serve with us the same Lord who is God and Christ And of thy brethren The rest of the Apostles and ministers of Christ That haue the testimony of Iesus For who preach the Gospel revealed by Iesus Christ The phrase shewes that the Evangelist Iohn was the writer of this prophesie who familiarlie cals the Gospel the testimony of Iesus as we have observed before Worship God The second reason is taken from that which is proper to God The proper worship of God is not agreeable to Angels but God alone But all religious adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gods proper worship Therefore it belongs not to mee but to God alone Let Popish sophisters studie what they can they shall never avoyd the Angels argument vnlesse they say Either that the Angels are more ambitious now adayes then this Angel was Or they must obtrude on them against their wils strange worship and make them sacrilegious supplanters For the Angel saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship God with Latreia nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him with Donleia But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adore him referring the whole kind of religious adoration to God alone The testimony of Jesus A reason why he cals himself Iohns fellow servant and of his brethren because the same testimony of Iesus committed to Iohn and the rest of the Apostles was committed to him also to wit the spirit of revealing the prophesie to Iohn It is a synecdoche The reason is thus Vnto whom the same testimony of Iesus is committed they are fellow servants To me and to you is commited the same testimony of Iesus The reason because the testimonie of Iesus is the Spirit of prophesie But it is committed to mee to reveale this prophesie to thee Therefore c. The third part of the CHAPTER Christ prepares himself to the judgement of the Beast and kings of the earth with the casting of these into the Lake of fire 11 And I saw heaven opened and behold a white horse and he that sate upon him was called faithfull and true and in righteousnesse he doth judge and make war 12 His eyes were as a flame of fire and on his head were many crownes and he had a name written that no man knew but he himself 13 And he was clothed with a vesture diptin blood and his name is called The Word of God 14 And the armies which were in heaven followed him upon white horses clothed in fine linnen white and cleane 15 And out of his mouth goeth a charp sword that with it he should smite the nations and he shall rule them with a rod of iron and he treadeth the winepresse of the fiercenesse and wrath of Almighty God 16 And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 17 And I saw an Angel standing in the Sun and he cryed with a loud voyce saying to all the fowls that fly in the middest of heaven Come and gather your selves together unto the Supper of the great God 18 That ye may eat the flesh of kings and the flesh of captaines and the flesh of mighty men and the flesh of horses and of them
everlasting light But Everlastingnesse is not of this Life He saith also The dayes of thy mourning shal be ended Now the mourning of the Church shal not be ended in this Life but in the Church-Triumphant where God wil wipe away all teares from our eyes there I say shal be no longer mourning nor cry nor death nor sorrow as in ver 4. 24. And the Nations that were saved Thus much of the building and glory of the Citie Now also hee speakes of the Citizens who they shal bee what good things they shall enjoy and who shal be kept out of the same For the first he saith that the INHABITANTS of this Citie shall bee THE NATIONS THAT ARE SAVED consisting not onely of the common people but Kings also for he saith Kings shall walke in the light of it that is shall eternally enjoy the glorious presence and majesty of God How the nations are the City Citizens And the Kings of the earth do bring their glory and honour into this Citie Here first it is demaunded if this Citie bee the glorified Church how then are the Nations distinguished from the same seeing the Nations that are saved are nothing else but the Church it selfe I ANSWER The order of the Vision is to be observed for seeing he saw the glorified Church under the forme of a Citie it was convenient that hee should see also some Inhabitants of the Citie Although therefore the saved of the Nations be the Church it selfe Notwithstanding he doth not unfitly distinguish the Church taken collectively from the Church it selfe distributively considered for thus also an Earthly Citie may be collectively considered as a Common-weal or communitie of Citizens and distributively as many or particular Citizens Adde to this that the Nations are not the whole City for the Elect Patriarchs Prophets and Iewes belong also unto the same Secondly it may be demaunded how the Kings should bring their glory into this Heavenly Citie seeing all Authorities Kingdomes 1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ierusalem and Powers shall then be put downe and that there shal be no Kings then and that in the Heavenly City no earthly thing can be brought Lastly seeing all shal rather receive their glory there then bring any into it Which seemeth to be the chiefest argument of them who hold that here is intended not the Heauenly but the Earthly glory of the CHURCH in this Life The Answer is easie First we are to note that this verse also is taken out of Isai 60.3 And the Gentiles saith he shall come to thy light and Kings to the brightnesse of thy rising the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings But as before I said that whole Oracle speaketh not onely of the inchoated glory of the Church in this Life but with the beginning joynes the full accomplishment thereof that shal be in the Heavens as there it evidently appeareth in ver 11.18.19.21 Wherefore that place is to be applied unto the Heavenly Citie not as it began in this Life but as it shall be at last consummated in the life to come And the meaning is that then that oracle shall truely and perfectly bee fulfilled when as the Nations that are saved shall walke perfectly in the light of Jehovah And that the KINGS also who in this life have brought their glory and honour into the Church that is subjected themselves unto Christ shal enjoy the same light for ever and ever Therefore he intendeth not as if then there should be any Earthly Kings to bring their earthly glory into heaven for we shal al be Kings and Priests to God but that the Kings which now bring their glory to Christ shall together with the Nations walke in the light This sense is confirmed by the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saved So that then they shal be saved already and not afterwards Rom. 8.24 as yet beeing in this life I confesse we are saved also in this life but it is in hope But then they shal be saved in deed because they shall walke in the Everlasting light Thirdly also it may be demaunded How the kings of the earth are joyned unto the inhabitants of the heavenly Ierusalem seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ and followers of Antichrist Chap. 6.15 16.14 17.1.18 18.3.9 19 19. How they should here be reckoned among the Inhabitants of the Heavenly City ANSWER They are here called Kings of the Earth not that they shal be Kings when they enter into this City but because sometimes they were such For in Chap. 17.16 it appeareth that some if not all of the ten Kings of the earth which had given their power unto the Beast should desert the Beast eat the flesh of the whore and burne her with fire therefore some of them shal be converted unto the Lambe and with the Nations that are saved shall walke in the light of this Citie 25. The signes of assured peace And the gates of it shall not be shut This is the Second Part viz. the felicity and firme peace of the Citizens the which while Cities enjoy they flourish in riches and glory but the peace tranquility and security of this City shal be perfect and perpetuall This he sheweth by two signes One is because the gates shall not be shut by day But thou wilt say the gates of our Cities also are not shut by day It is so indeed in time of peace but in war the enemy besieging a City and labouring to break in of necessity the gates must be shut that the Citizens may be preserved from hostile invasion But the gates of the Citie on high shal not be shut by day but alwayes stand open to signifie that there shal be no danger of adversaries but everlasting peace to the Citizens thereof For there shall be no night there This is the other sign of their everlasting peace For in the night while the Citizens sleep the gates are shut least they should be set upon unawares in the dark There shall be no night because the glory of God shal expell the darknesse by everlasting light so that the rising or setting of the Sun or Moon shal not cause night or darknesse Therefore the Citizens shal never sleep or shut their gates for fear of danger These things being spoken after the manner of men do in some sort shadow out unto us that eternall security and peace which we shal enjoy in Heaven To this also is applied out of Isaias the 11. ver of the said 60. Chap. though there spoken in a sense somewhat different from what it is here Therefore thy gates shal be open continually they shall not be shut day nor night that they may bring unto thee the forces of the Gentiles and their Kings may bee brought where is signified another cause of not shutting
it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
foure Monarchies with the diverse conditions of the Church militant under them and for this cause they are said to have severall formes or faces but the following thanksgiving little sutes with worldly monarchies Others referre it to the foure principall mysteries of faith If the foure mysteries of faith The mysterie of Christs incarnation to the face of a man His passion and death to the forme of an oxe as bearing our iniquities and because he was sacrificed for us His resurrection to a Lyon even the Lyon of the tribe of Iuda overcoming death And lastly by his ascension he resembles the flying Eagle To be short Whither foure principal Angels there are some who expound this place of foure principall Angels alluding to the beasts in Ezechiel which shadowed out as they say so manie Angels But this cannot be For 1 the Angels are manifestly distinguished from these beasts Chap. 7.11 Againe because these together with the Elders sing prayses to the Lambe Chap. 5.9 Thou hast rede med us to God by thy blood and hast made us to our God kings priests which argues they were men and not Angels But not to use many words They are the Church of the New Testament Even as the foure and twenty Elders typifie the Church of the Patriarchs and Prophets so the foure beasts shadow out the Apostolicall Church triumphing with Christ in heaven So then the Elders are types of the legal and the beasts of the Evangelicall Church both gloriously raigning with Christ But why doe these appeare before the throne because as the thanksgiving and following visions manifest this is the second apparition and serves for a twofold use in this heavenly sight not onely for the making up of the celestiall harmonie but also to beare a speciall part with the companie of Elders thorow out the visions The different forme of the foure beasts Why the formes of the beasts are diverse doth signifie the gathering of the Church of the New Testament from the foure corners of the world consisting of diverse nations and peoples and tongues wheras the foure and twenty Elders are uniforme because the Church under the Law consisted onely of the Iewish nation And in the midst of the Throne After what manner they stood and round about the throne There seems to be a difficulty in this how they could stand in the midst of the throne and in the circuit of the throne Some doe thinke that they so stood and held up the throne like as the twelve oxen did underprop the brazen sea in Solomons temple which was so set upon them that all their hinder parts were inward 1 King 7.25 But that cannot bee for then these beasts should have stood immoveable wheras on the contrarie we read that oftentimes they fell downe and worshipped the Lambe yea one of them Chap. 15.7 gave unto the seven Angels seven vials full of the wrath of God c. Ribora supposeth that three of them were round about the Throne but the fourth namely the Eagle beeing lifted up above the rest flew within the circuit thereof but there is no use to strive about this thing as if there were a mysterie in it For in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a mathematicall centre but according to our common expression a neernesse and in this place is put for about or close by as I send you as sheep in the midst of wolves Satan came in the midst that is as it is translated among the sonnes of God So these foure beasts were about or neare the throne even nearer then the Elders as beeing before them in dignitie That which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and about the circuit of the throne doth note there standing to be such as that they were round about the sides of the throne as it were touched the same So that here the copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is declarative Full of eyes before and behinde The like is said of the living creatures in Ezekiel By their eyes is signified the wachfulnes and singular in-sight of teachers for it behoveth them to have as it were Argos eyes that they may be able to feed the sheep looke well to the things committed to their charge search the scriptures and keep off ravenous wolves from the flock Thus by this heavenly forme is set forth what they had been and also how all other teacher ought still to be qualified here on earth And the first beast was like a Lyon The shape likewise of every beast is agreeable to the vision in Ezechiel onely there each living creature had foure faces wheras here each of them hath but one The diversity of their formes denoteth the diversity of gifts in teachers as a Lyon their fortitude and courage an Oxe their labour and patience a Man their understanding and prudencie And lastly the Eagle their quicknesse and sharpenesse of sight Now for other mysteries from this place I thinke it not meet for men to seeke further But if any one be prodigal of his time and desires to read more of these Elders and beasts he may if it be not too tedious unto him read Alcasar on this booke from page 339. unto page 398. And the foure beasts The first part of this verse containes a description of the beasts the latter a beginning of the thanksgiving Now because the fourth is compared unto an Eagle he therfore attributes unto every one of them sixe wings full of eyes before and behinde which is taken out of the vision of Isay Isai 6.2 where the use of so many wings is recorded for otherwise we se that birds need not more then two to fly withall The Seraphims are said to fly with two wings with other two they cover their faces as not beeing able to behold the majesty of God And with two they cover their feet that nothing unbeseeming the divine majesty might appeare about them In that their wings are full of eyes Why their wings are full of eyes it denotes that full and perfect light or knowledge which the Church enjoyeth with God in the heavens Thus we have heard the description of the foure beasts and it is as I said before the second apparition or cōpanie singing prayses to God to the Lambe as here so also in Chap. 5.8 7.11 19.14 and as being ministers to God publishers of the following visions See Chap. 6. v. 1.3.5.7 15.17 c. And they rest not day and night Now he shewes what was don both by the beasts and by the Elders the beasts incessantly worship God The Elders rysing from their seats fall downe before him that sits on the throne and worship him casting their crownes before the Throne singing prayses together with the beasts This is the thanksgiving wherewith the Church triumphant doth for ever celebrate God in the heavens The harmony is the consenting voyce of all the Prophets and Apostles This is that
of supererogation or a purgatorie fire and so ascribe salvation which is obtained by Christ alone unto their owne inventions Thus therefore the Sun in Popery is made black as sackcloth of hair The Apostolical doctrine of faith and salvation by them is darkned and changed into Philosophical precepts Christs sacraments are darkned and turned into a stage-playing Pompe or shew The invocation and worship of God is darkned and turned into adoration of idols and of the creature To be short the Church it self is darkned scarslie retaining any thing of Christianity except the bare name Now the black sackcloth of hair doth signify the humane traditions their hetheanish and Iewish ceremonies mingled with Christianisme of which Augustine complaines Epist 119 19.20 that even in his time the Church began to be more burdened with them then the Israelites were with theirs to be short it signifies the decrees and canons of Synods and Popes by which the Church was turned into a secular kingdom the presbyteny into a civil court and their temples into very brothel houses And the moon became as blood The third wōder followeth by the moon is meant the Church as Cant. 6.9 Fair as the moon Rev. 12.1 The Sun is Christ as we shewed before Now what marveile is it if the Moon be turned into blood when the Sun is darkned In Eclypses the Moon appears black and reddish and sometimes of a bloodie colour having in it selfe but little light But as the Moon doth receive its light from the Sun so all light puritie righteousnes and salvation or whatever else the Church enjoyes shee receiveth it all from Christ the Sun of righteousnes The sence therefore is that the Church shall be turned into blood by the commotion of Antichrist The like phrase the Lord useth in Joel 2.31 But whence comes this blood into the Moon I answer by the cruel tyrannie of Antichrist making the Church red with the blood both of the nations and of the Saintes For this blood was powred on her partly by wars and partlie by martyrdoms For the Pope not beeing content to usurp the title of Peter the prince of the Apostles under that pretence to terrify the world with his spirituall lightnings he hath also drawn out the temporall sword against Emperours kings princes and Christian nations filling all places with bloodie warres As we may see in the extravagant of Boniface VIII touching superiority and obedience where it is expressely said that the Church hath two swords the spirituall and civill and it is further added that the spirituall is excercised by the Church the materiall by the hand of kings and souldiers according to the pleasure and patience of priests If this be true then what are kings and souldiers but the Popes vassals And is not then that blood certainlie shed by the Pope which is spilt at his pleasure and command by kings and their souldiers And is it not the Pope that causeth the Moon to become blood but in this also there is deceit and fallacie for the Romish Bishops have not onelie used the civill sword in the hands of princes but also in their own having these many yeeres together turned the Moon into blood by the many cruell warrs occasioned and made by them Beneven de Rambal lib Augustali Benevenutus de Rambaldis a noted historian thus writeth concerning Boniface the eight above two hundred and thirtie yeares agoe that Albertus Duke of Austria beeing by the Electors chosen king of the Romanes desired of Boniface that famous Pope the blessing and coronation to whom this loftie tyrant answered that he was unworthie of the Empire because he had traiterouslie killed his Lord Adolph in warre and having the crowne on his owne head and a sword girt to his loines he said I AM CAESAR Julius II. the predecessor of Leo a better souldier then a priest beeing borne rather for Mars then for Christ going forth with an army as Wicelius witnesseth in the yeere 1513 against the king of Navarre threw Peters Key into Tyber saying If the Key of Peter cannot let the sword of Paul prevaile Of which Mantuan thus singeth Ense potens gemino cujus vestigia adorant Caesar aurato vestits murice reges Great Caesar with victorious kings Who golden crownes doe wear They doe adore his footsteps who the double sword doth bear To be short the most cruel wars which continually have been and at this day are among Christian princes to the shedding of exceeding much blood in France the Nederlands Livonia Poland Muscovia Hungarie have alwayes been raysed fomented by the Popes buls and armies by this meanes ever since the death of Priscillian they have continnallie murdered the saints and made the Moon red with their blood For Priscillian beeing declared an heretick by the Pope although Sulpitius Severus describing his sect doth not charge him with any hereticall doctrines contrarie to the analogie of faith but onely for unlawfull conventicles was by the instigation of Ithacius Bishop of Triers put to death about the yeere of Christ 380 contrarie to the mind of Martine Thuronensis a Maximo the Emperour the murderer of Valentinian the yonger From that time forward the Bishops went on to have the like punishment inflicted on all such as were condemned by them of haeresie And at length the Popes adjudged to death as hereticks all that opposed their tyrannie and idolatrie under which pretence what a multitude of Christians have been most cruellie murdered the bookes of martyrs testifie yea whosoever reads those histories shall see clearely enough that by their meanes the Moon was wholle turned into blood The massacre at Paris committed on Bartholomewes day in the yeere 1572 is yet fresh in memorie at what time within the space of eight dayes there were more then a hundred thousand by the means of Gregorie XIII most barbarously put to death in France making all the streets rivers and prisons in the land red with the blood of martyrs Thus I doubt not but we understand what is meant by this change of the Moon into blood touching which also I will rehearse a verie memorable example in the end of this booke 13. And the starres of heaven fell unto the earth The fourth wonder is taken out of Isai 34.4 and Mar. 13.25 We have heard what the stars doe signifie and wherfore they are so called Rev. 1.20 the seven stars are the seven Angels or Bishops of the Churches And Rev. 12.1 The woman or Church hath twelve stars on her crowne signifying the pastors and teachers of the Churches These stars which fell are apostates who forsooke Christ for fear of Antichrists cruell persecution they are I say principall Bishops and teachers who by embracing the kingdom of Antichrist fall from heaven unto the earth among whom the Bishop of Rome was chiefe and with him all others who acknowledged him for their head They fell unto the earth by forsaking their pastoral charge of preaching the word and
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
preserve them safe unto himself and hath done so these thousand years Parallel of Act fourth Chap. 6. v. 14.15.16.17 The Antichristian adversaries trembling for fear of Gods judgements shall cry with a horrible howling Mountaines fall on us who can stand because of the wrath of God the Lamb Chap. 7. v. 9. unto the end The martyrs all the blessed sealed ones formerly afflicted in the world now enjoy eternall felicity and stand before God the Lamb singing with joyfull harmonie salvation to our God for God will protect them and the Lamb will feed them By which double antithesis or contrarie position the coherence doth appeare as also hereby we understand both the consolation of the Church militant under Antichrist as of the Church triumphant in the heavens After this I saw The transitory particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewes that this is a different Act from the former therefore these words After this doe denote not onely the order of the vision but also the future time in which it was done Before indeed he saw a great companie which were sealed but afterward he sees this innumerable multitude Moreover the former were sealed viz. during the persecutions of Antichrist on earth but these latter sung a hymne to wit after the enemies were cast into utter darkenesse and the Church taken up into glory Furthermore five things are recorded concerning this multitude 1. Who how great where what manner of multitude it was v. 2.2 What they did they prayse God and the Lamb. v. 10.11.12 3. Who they were The martyrs faithfull before sealed v. 13.14 4. What their happinesse was ver 15.16 5. The cause of this their great felicitie v. 17. A great multitude which no man c. This multitude is a figure of the new triumphant Church so that it consisted both of the soules which Iohn erewhile saw under the altar namely who in this world had fought the good fight of faith from the time of the Apostles for the space of 600 yeeres as also the hundred fourty and four thousand sealed ones preserved by Christ during the troubles and commotions of THAT MAN OF SIN from the sixhundreth yeere unto the end of the world This multitude is great innumerable as consisting of all the forenamed persons viz. both of the martyrs under the altar and of the hundred fourty and foure thousand sealed ones with all other of the faithfull from the Apostles time unto the last day 2 Tim. 2.19 The which number although it be small in comparison of them that perish and certaine and defined in respect of God who knowes who are his yet in it self it is great cannot bee reckoned by any creature Howsoever therefore the greater part shall follow the devill and cleave to Antichrist yet the Lord will have a great multitude and by such he will bee praysed for ever Of all nations Thus also the Church in Chap. 5.9 singeth unto the Lord Thou hast redeemed us to God by thy blood out of every kindred tongue people and nation Hence we see that the sealed of the twelve tribes of Israel belong to this multitude otherwise they could not bee of every tribe nation So that here is represented the whole triumphant Church of the new Testament Stood before the Throne This shewes that they were in heaven and not on earth for this standing denotes their coelestiall happinesse which consisteth in the perpetuall vision of God the Lambe The queen of Sheba counted Solomons servants happie in that they alwayes stood before Solomon and heard his wisdome but how much greater is the happines of the Saintes in heaven who continually behold the majesty and glory of God and Christ Now this standing of the Saintes is opposed to the dreadfull cry of reprobates who can stand Clothed with white robes Their heavenlie purity brightnesse and glorie is here set forth For the just shall shine as the stars of heaven Hence againe it appeareth that the soules of the Martyrs to whom white robes were given Chap. 6.11 and to whom it was said that they should rest for a little season are joyned to this multitude beeing commanded to come forth from under the altar and placed before the Throne Moreover palms were given into their hands in signe of victorie For as Gregorie observeth these palms which the multitude held in their hands are nothing els but the reward of victorie following the workes of Martyrs Yet God forbid we should with Ribera attribute this reward to any meritorious worke seeing a far other meritious cause thereof is noted unto us ver 14. 17. 10. And cryed with a loude voyce Now followes what this multitude did they together with the Angels Elders Beasts that is with the whole assembly of the heavenly inhabitants sing joyfullie to God the Lambe This joy of the Saintes as I even now said is opposed to the howling of the ungodly under their plagues Mountaines fall on us Here therfore is signified the most certaine change of things as now they are joyfull indeed and desirable unto the godlie now under affliction but dolefull and cursed to the wicked now lifting up their hornes For it is a righteous thing with God saith Paul to recompence tribulation to them that trouble you 2 Thes 1.6 and to you who are troubled rest with us c. According as Abraham said to the glutton crying in hell Luk. 16.25 Son remember that thou in thy life time receivedst good things likewise Lazarus evill things but now he is comforted thou art tormented Salvation to our God This acclamation is not a wishing salvation as is the manner of subjects desiring prosperity to their prince to cry Let the king live but a shouting for joy a blessing of God and the Lambe for mans salvation or blessed immortality and happinesse It is I say no wish but an action of thanksgiving attributing to God that which is dew unto him namely the prayse and glorie of their salvation and the sence is we ascribe not our salvation received to our owne power but to the grace of God merits of the Lambe Therefore Beza to expresse this sence hath rendred the words thus salvation from our God and from the Lambe to wit is given unto us And thus Austin in his 11 sermon concerning the Saintes They sing with a loud voyce salvation to God who acknowledge with much thanksgiving that they have overcome in battle all fierie trials not by their owne power but by his assistance c. The joy therefore blessednesse of the Saintes in heaven shal be an eternal celebration of God of Christ 11. And all the Angels The rest also of the coelestial companie as the Angels Elders and beasts spoken of Chap. 4. doe joyne in singing with the blessed soules of the Martyrs sealed ones And fell before the throne on their faces A gesture of suppliants who humble themselves before the most
Lord said unto my Ladie sit thou at my right-hand c. And unto other images thus S. Peter S. Paul S. Nicolas S. Magdalene have mercie on us save us c. Is not this in workes to deny God and Christ the onely Saviour albeit in the words of the Creed they doe professe him They teach that the remission of sins righteousnesse and eternal life is to be sought for in the merits of humane workes as penance satisfactions Iubilees indulgences masses exorcismes processions pilgrimages purgatorie c. Is not this whatsoever they professe a denying of the blood and merit of Iesus Christ The Pope boasteth to be the Vicar of Christ the Head and Monarch of the Church on earth But Christ neyther appointed nor gave any such office unto the Church Read 1 Cor. 12.8 and Ephes 4.11 where the distinct orders and office which Christ gave unto the bodie are all reckoned up Now if any man takes upon him to bee a Kings Vicar without his appointment is not such a one the kings enemie Ioh. 19.12 as they said in the Gospell whosoever maketh himself a king speaketh against Caesar The Pope therefore arrogating to himself the title of Christs Vicar doth thereby plainely prove that he is Antichrist Christs adversarie The Pope will be adored as God In Donat. Constant dist 96. taking divine honour unto himself Steuchus saith Constantine adored the Pope as God Bloudus saith all the Princes of the earth adore and worship the Pope as the chiefe God Mantuan thus writeth concerning the pope Great Caesar with victorious kings Who golden crownes doe weare They doe adore his footsteps Who the double sword doth beare The Fathers of the Lateran Council gave this blasphemous applause to the Pope Thou art all things and above all things To thee is given all power in heaven and in earth And another Poet thus Oraculo vocis mundi moderaris habenas Et merito in terris diceris esse Deus By thy unerring word thou rulest over all And fitt it is a god on earth men should thee call The titles of some bookes lately dedicated unto the Pope are thus PAVLO V. VICE DEO To Paul the fift in place of God The letters of which title in Latine doe pecisely expresse the number of the BEASTS name 666. doth he not therefore deny God and shew himself to be the very Antichrist seeing he thus presumptuously takes a deity to himselfe Touching mariage meats fasting c. He binds where God unlooseth looseth where God binds Now is not this in pride to lift up himself both against and above the Lord He will not that the scriptures should bee beleeved no neither God himselfe otherwise then he approves off Enchi de script de authorit scriptu lib. 1. cap. 10. sect 3. The scripture is not authentick saith Eckius but by the authoritie of the Church And Stapleton neyther doe we beleeve God but for the Church How therefore can he himself eyther beleeve in or call on the name of God He hath made himself to bee the GREATEST high-priest of the Church whereas Christ is called the GREAT High-priest thereof Heb. 4. 12. By how much therefore greatest is more then great by so much the Pope hath lift himself up above Christ To be short he not onely weakens but labours wholy to take away all faith out of the harts of the Godly not onely in making the scriptures which is the rule of faith to depend on his will but also in denying and comdemning all certainty and confidence of grace mercie and salvation and on the contrarie he will have the conscience to be in perpetuall trouble fear and doubtings I forbear to speake more these things are sufficient to shew how in the Papacie the Sun was darkened by the smoake of hell And the aire by reason of the smoake of the pit The Sun being darkned the aire of necessitie must be so likewise What is meant by the darkening of the aire For the aire darke in it self is enlightned by the Sun Lyra well understands by the aire the Church because the Church receives her light from Christ as doth the aire from the Sun Now the Church vanished out of the sight of men when she lay hid and buried as it were under the smoke of this pit beeing changed into the chaire and kingdom of Antichrist At first the state of the Church was oeconomicall wherein Christ as the onely father of his houshold taking a far journy even to heaven appointed many servants over his familie the Church and howsoever he gave unto them diversitie of talents or gifts yet equall power in the dispensation thereof But Antichrist having possessed the chaire of VNIVERSAL pestilence altered this oeconomicall state into a Monarchie and was acknowledged in stead of Christ to be the priest and head of the Church But thou wilt say was Christ now without a Church had he quite forsaken and lost his spouse These indeed are the objections of the Romish Parasites but they are idle and frivolous For in the midst of the confusions of Antichrist Christ as we heard before preserved unto himself out of everie tribe and nation tongue 144000 sealed ones So that there was a Church even in the bowels of Popery although it were not in the least the Papall Hierarchie which caried the title thereof We may also interpret the aire to be the holy Scriptures or the ministry of the Church for as the aire instrumentally brings the light of the Sun unto us so by the holy Scriptures and the opening of them the light of the glorious Gospell of Christ doth brightly shine in our harts But now this aire was darkened viz. by a fatal eversion of the word and the whole ecclesiastical order But I rather approve the former sence For touching the ecclesiasticall order how it began the historie of the locusts will shew 3. And there came out of the smoake Locusts We have heard three effects of this Apostaticall Star viz. the opening of the bottomlesse pit the smoake of the pit the darkening of the sun and aire Now the fourth followes a monstrous brood of Locusts came out of the smoake of the pit Locusts are a small kinde of vermine having weak wings The description and nature of Locusts lifting up themselves by flight so little from the earth that they seem rather to leap then to fly In Africa Syria and the Indies they are bigger of bodie and stronger of wings they are verie hurtfull to the herbs fruites and trees upon which they feed and by touching infect them in sommer time they leap make a creaking with their wings Among the ten plagues of Egypt the Locusts were the eight beeing brought by an East-winde over the whole land Exod. 10.13 Ioel. 1.6 In Ioel also the Lord threatneth the Israelites with Locusts having teeth like Lions alluding allegorically unto the Babylonians Here also the whole description argues The Locusts
not that yee are the temple of God And ye are the temple of the living God 2. But the court which is within cast forth Here also the reading is different for some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward court but the most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward court of both which I will speak a word or two For the first to wit that Iohn is bid not to mete the inward court but to cast it forth what is it but that this court ought to be cut of from the Temple that is to be excluded separated from the Church by the reed of the word as not belonging unto the same but now what is meant by the court It is plaine that by a synecdoche it is put for them that are conversant therein Now these are opposed to the worshippers in the Temple whom he commanded to be numbred to be sealed in Chap. 7.3 These therfore in the court are those that worship not Christ but administer Antichrists holy things therfore are not to be reckoned but accounted as out of the Church But if we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the court that is without as the kings edition and the old version have it then it signifies the place of the common people into which also the Gentiles had accesse by casting forth whereof is signified as the Papists say that onely the promiscuous rabble of the Iewes hereticks following Antichrist should be cast forth out of the Church But we are to minde how that court was before without the Temple and how then could he bee commanded to cast it forth as if the common sort onely and not also kings princes and the rich men of the earth should commit fornication with the whore My Anonymus indeed retaines the vulgar reading yet he rightly expounds it THE COVRT THAT IS WITHOVT IS THE TEMPLE that is Antichrist his complices who labour even before the doores of the Church to maintaine their avarice vaine ostentation of dignity also false Christians notorious or manifest transgressours in their places who in words faine themselves to bee the Church but indeeds deny it CAST FORTH that is insinuate them to be cast out of the fellowship of the faithfull Notwithstanding the other reading is rather to be approved off viz. the court within as the most exact copies both greater lesser of Robert Stephanus imprinted at Paris have it And so Luther also renders it This was the court of the Priests in imitation whereof the Popish Temples have an inward Chore hallowed for the singers Masspriests into which the Laity is hardly allowed to looke through the Lattice The meaning therfore of the prophesie is cleare viz. that the clergie which appropriate the inward parts of temples to themselves shall fall away from the faith have their share with Antichrist therfore to be utterly rooted out of the Church of Christ And this is that which John is commanded to prophesie by this saying Hose 1.1 cast forth that is declare that the court of Apostated priests shal be cast out like as it was said to Hosea Take unto thee a wife of whordomes for preach that this people is as a wife of whoredomes c. But when doth he say that it shal come to passe wherefore both will appeare by the reason annexed For it is given unto the Gentiles It now followes in the third place wherfore when the inward court should bee cast forth because it is given unto the Gentiles that is because it is possessed and polluted by Antichristian priests aliens from the Church of God It was lawfull for the Gentiles to come into the outward court but not into the inward And therefore the Apostle Paul was evillie handled by the furious Iewes Act. 21.28 because they supposed he had defiled the holy place by bringing Greeks into the Temple Hence the reason is plaine why it is said that the inward court should be cast forth namely because it was so polluted by the prophane idols of the Gentiles as that it was turned though formerly set apart for holy uses into a nest of devils and den of theeves so deserved to bee cast forth of the temple of God troden as it were under foot by swine It is given Without doubt by God Who the Gentiles holding the inward court are by whose just indignation the Gentiles invaded the same But what Gentiles this I have already shewed They who understand that the Gentiles are here properly meant are indeed so intangled as that they can neither shew who they are nor when or how they did or shall possesse this court They come nearer to the mark who understand it of Antichrist his followers for it is manifest that here in the following sentence is noted the time of Antichrist Ribera therfore saith wel It is given to the Gentiles that is it shall be obtained possessed by Antichrist his ministers c. because Antichrists armie shall trulie consist of heathenish men worshipping not the true God but Antichrist Bell. lib. 3. cap. 12. de P. R. Rom. 3.29 But the good man in the mean time sees not that it makes against their fiction that Antichrist should be a Iew for in scripture the Gentiles are continually opposed to the Iews Is he the God of the Iewes onely not of Gentiles also I therefore take this sense to be right namely that these Gentiles shal be Antichrist his ministers And hence it followes that the priestlie court shall therefore be cast forth out of the Church because the Clergy shall become heathenish or degenerate unto paganisme not indeed by open profession but by their coulerable idolatrie heathenish life For they have turned the doctrine of faith into heathenish philosophie teaching that men are justified by good workes have brought the idols of the heathens their names only being changed into the Church of God making of Juno Venus Pallas Minerva Diana Proserpina Ceres Bellona Hecate Rhamnusia Isis the queen of heaven so many Maries of Jupiter God the father of Mars their S. George Mercurie Peter of Neptune Nicolas so of other idols their tutelar gods The clergy also shal imitate the Gentiles as well in their ecclesiastical order as common course of life For after the man̄er of the heathens they have for their Archflamins high priests for their flamins priests other orders unto whō they forbid mariage but permit them to wallow in whordom And as the heathens had their feasts of Baccus Ceres Pan so these keep shrovetide Rogation weeke such like festivities having altered onely the names thereof To be short they have corrupted al Christendom with heathenish rites overthrown the Church SO ANONYMVS because it is given to the nations that is because they shal be like to unbeleevers yea worse then they for it had been beteer for them not to have known the way of
righteousnesse then after they have known it to turn from the holy commandement delivered unto them 2 Pet. 2. But that which followes doth expresse the thing more clearly The holie city shall they tread under foot fourty two moneths He declares by an auxesis or amplification how the court is given as if he should say The holy city troden under foot by the Gentiles is the Church the court shall not onely be given unto the Gentiles but all the holy citie also shall be troden under foot by them Ribera againe rightly understands the holy citie to be the Church typed out by Ierusalem of old Moreover we are to observe that the Angel that is Christ who speaketh these things doth allude to his own words Luk. 12.24 Jerusalem shal be troden down by the Gentiles untill the times of the Gentiles be fulfilled foreshewing the besieging taking overthrowing of the city temple by the Romans so that to tread under foot is to fal upon wast destroy in a hostile manner as was done unto Ierusalem not long before by Titus Vespasian Now like as Ierusalem was a type of the Christian Church so the treading down of Ierusalem by the Romans was a type that the Church also should be troden under foote by the same nation For Rome as it was of Ierusalem so shal it be the calamity destruction of the Church What cā be said more clearly then this that the Church shal be possessed troden down laid wast by the Romish Antichrist his adherents So then these words viz. the Romaine Gentiles shall tread the holy citie under foot agrees to that of the Apostle The man of sin Antichrist shall sit in the temple of God that is he shall suppresse the Romish Church by tyranny proudly boasting himself to bee as God the head universal monarch But when how long Fourty and two moneths here is wisdome It is manifest by the consent almost of all interpreters that the time of Antichrists persecution is hereby set forth But what time how long it is to continue or how to determine either of the beginning or ending thereof is obscure both unto mee other interpreters and happily it is beyond the reach of man For it pleaseth the spirit that we should rather still be searching into some things which concerne the times then certainly to know them as Christ intimated unto his disciples Act. 1.7 It is not for you to know the times and seasons which the father hath put in his own power However I will recite the chiefe opinions of learned men The first is of some Ancients brought in by the authority of the Pope which Caesariensis followeth so doe generally al the Papists to this day viz that fourty two moneths are astronomicall moneths making three Aegyptian yeeres and an halfe whence arose that received poopish opinion that Antichrist should onely reigne three yeeres and an halfe This they collected out of Daniel Chap. 7.25 And they shal be given into his hand untill a time and times the dividing of time And Chap. 12.7 where the Angel sweareth that all these thinges shall bee finished at a time times halfe a time The which division of time is also assigned unto the Church banished in the wildernesse Reve. 12.14 of which we will speake in its place Now they make the three yeeres an half to bee the time immediatelie going before the end of the world Lib. 3. de P. R. c. 17. because Antichrist as Bellarmin affirmeth shal be slaine by the Iewes before the fourth yeere be ended then fourty five dayes after Christ shal come to judgment Now hence they seeke to establish two things I. that Antichrist is not yet come into the world II. And so consequently the Pope of Rome is not he ibid. cap. 8. For Antichrist saith Bellarmin in his V demonstration shall onely reigne three yeeres and an halfe But the Pope hath already spiritually reigned in the Church above fifteen hundred yeeres and more then five hundred temporally neither can any one be noted or accounted to be Antichrist unlesse he hath precisely reigned three yeeres and an half Therefore the Pope is not Antichrist neither is he as yet come But to speak nothing of the most false assumption of this ridiculous demonstration it is certaine that the Romane Bishops before Constantines time were so far from raigning spiritually much lesse temporally in the Church as on the contrary they all suffered martyrdom for the sake of Christ True it is Sylvesters successours many times affected the primacy but were continually suppressed by their fellow Bishops untill that Boniface the third many labouring but in vaine to hinder it was by the authority of Phocas the Emperour set on the chaire of universall pestilence The fiction of the 42 astronomical moneths refuted To let these things I say passe for the present the proposition which is taken from this place of the Revelation is altogether false because that Popish opinion touching the 42 astronomicall moneths of Antichristian persecution is contradictorie both to it self and the holy scriptures It consists not with its self because the things which they faine that their Antichrist shall effect are as impossible to be don in the space of three yeeres and a halfe as for a snaile in three dayes to creep over the whole earth he must be acknowledged by the Iewish nation dispersed throughout the earth for the Messias he must sit in the temple of Ierusalem which for so many ages hath lyen wast under a horrible destruction moreover he must kill three kings of Egypt Lybia and Ethiopia and subdue seven other princes he must repaire the ruins of Rome burnt by those ten kings and chasing the Pope from thence sit there as Monarch persecute and blot Christian religion quite out of the world to be short bring the Church and the Empire of the whole world under him c. Who I pray you except he were a mad man would imagine that all these things should bee possibly accomplished in four whole yeeres What for messengers thinke ye shall Antichrist have to send abroad who so suddenly shall tell and perswade the Iewes dispersed over the face of the whole earth of the comming of their Messias The temple forsooth shall be built againe in three dayes the which Solomon having all manner of materials prepared to his hand could not finish in seven yeeres nor Zerubbabel scarsly rebuild in fourty six yeeres Yea this Antichrist hardly of four yeeres standing shall expell the Turk out of Syria the Persian out of the East C ham out of the South Prester John out of all the North. What can be imagined more frivolous shall the Emperours and Christian kings be fallen into such a dead sleep as altogether in a moment to be suppressed by one man Will the Pope with his Cardinals watch no better but suffer Catholick Rome to fall to Paganisme shall
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
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
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
this City or Town another over that for the preservation thereof and to prosper Handicrafts to heale diseases and drive away calamities but of them all no one is more unhappy or put to a greater task then the blessed Virgin Mary unto whom are sent as unto a sure anchor all kinde of people women with child such as are baren old and young boyes and girles the whole the sick Merchants Fishers Sailers Horsekeepers Horse-riders c. There is no favour so great but is obteined of her no necessity so pressing which she takes not away yea she is far more liberall in curing then God himself and to her chiefly they run She continually is saluted as the Queen of Heaven the Lady and onely hope salvation and Patronesse of men To her they sing this song of praise Tu spes certa miserorum Vere mater orphanorum Tu levamen oppressorum Medicamen infirmorum Omnibus es omnia Thou art the hope of comfortlesse True mother of the fatherlesse A comfort to the poor in thrall The sick a sure salve have thee shall To all things thou art all in all God and Christ are nothing with the Beast But Mary is Alpha and Omega the haven and helper of all men unto salvation she alone supplies the place of Isis the Pagans Queen of heaven of Ceres Venus Proserpina c. And in very deed the Beast seems to be educated in the same schoole and religion of L. Apuleius the Platonick who thus prayes to the gods for a Metamorphosis or change of an asse into a man Apul. l. 11. Metamor O thou Queen of heaven or thou O sacred CERES the first inventer and teacher of tillage and sowing of seed who rejoyced with the finding againe thy daughter didst take away from men the former pasture of wilde fruit Papists prayers like to the Pagans and shewest in place thereof a more milde and temperate now art honoured in the Eleusian fields Or thou heavenly VENUS who at the first being of things coupling the diversity of Sexes by an engendring love and propagating mankinde by a perpetuall issue art now O Goddesse worshipped in the holy places of Paphus Or thou DIANA sister to Phoebus who easing the paines of them that are ready to be delivered by thy softning medicines bringing up so many and great nations are adored in the Ephesian temples Or thou PROSERPINA who dreadfull in regard of thy night howlings and with thy threeformed countenance restraining all ghostly assaults ruling in the vaults of the earth and wandring thorow divers darke and loanly woods art appeased with many sacrifices And thou who with thy womanly light shinest over all cities and with moistning heat dost nourish all living seed and sometimes by thy revolutions takest the light of the Sunne out of our sight by what name soever by what rites or in what manner it be lawfull to call upon thee O helpe thou now in this my extream misery raise up my lost fortune put an end to my manifold sorrows and give peace Let my former troubles suffice put an end to all my misfortunes take from me this horrid visage of a bruit beast and restore me to the sight of my acquaintance And so in all places where the Beasts kingdom extendeth it self Mary is saluted as Queen of heaven and worshipped and wearied with more sumptuousnesse cost devotion and religion then God or Christ Is not this to open the mouth in blasphemie against God against his tabernacle and the dwellers in heaven For as Cassianus well writeth When any thing is spoken of God Christ or the Saints otherwise then it is though in pretence to honour them yet it is in truth to dishonour them Of this natrue is that blasphemous Antidote compounded by one of those juglers of the Breasts and milke of Mary together with the blood of Christ in these verses Haereo lac inter meditans interque cruorem Inter dilicias Vberis Lateris Et dico si forte oculos super Vbera tendo Diva Parens Mammae gaudia posco tua Sed dico si deinde oculos in vulnera verto O Iesu Lateris gaudia malo tui Rem scio prensabo si fas erit ubera dextrâ Laeva prensabo Vulnera si dabitur Lac Matris miscere Volo cum sanguine nati Non possum Antidoto nobiliore frui c. O quando lactabor ab ubere vulnere pascar Deliciisque fruar Mamma latusque tuis c. I musing do stick fast betwixt the milke and dropping blood Betwixt the pleasures of the breast and side that is so good And thus I say when on the breast I think to cast mine eye O holy Mother grant the joy of thy sweet duggs to me But afterwards if I againe upon the wounds look wide O Iesu I would rather have the comforts of thy side This I will do with my right hand I le take if it be fit The breast and with the left his wounds if granted may be it Thus in the Mothers milke I wil the Son his blood infuse Then which a better antidote I cannot surely use O when shall I thy sweet breasts suck and with thy wounds fed be Enjoy thy duggs thy wounds O Christ even such felicity And thus much touching the Beasts blasphemies 7. And it was given to him to make war with the Saints The other usurpation of his power is not with his mouth but in worke This is that power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doing that is of making war with the Saints and overcomming them XLII moneths And it is the same that Daniel spake of the little horne Chap. 7. vers 21. And I beheld and the same horne made warre with the Saints and prevailed against them This warre and victory of the Beast over the Saints is the same over the two witnesses before treated of Chap. 11. vers 7. for the former witnesses with their congregations are these Saints and however they are said to be two onely that is a few in respect of the Locusts yet they suffice to confirme Gods testimonies like as in judgement by the testimony of two or three every thing is established Now what warre that was and when appeares by what before was spoken What manner of war the Beast maketh The two swords of the Beast It is not so much a civill as an Ecclesiasticall war for the Beast hath two swords One spirituall which he draws out against the Saints by bitter calumnies lies and accusations of his orators by anathematismes of Councils by proscriptions bulls and decrees of the Romish Court The other secular which at the Beasts beck the Kings of the earth are forced to unsheath to rage by fire and sword against such whom the Beast hath excommunicated In this sence the Beast is said to overcome and the Saints vanquished because bellis bullis he persecutes them both by battles and buls But the Saints being conquered overcome Rom. 8 37. according to
omission of the article is of no waight his argument also proves nothing because a great and difinite number is put for an indefinite as Beda hath rightly observed At last he affirmeth that they are 144000. virgines to be converted to Christ both of the Iewes and Gentiles under Antichrist But he is deceived I. Touching the time of Antichrist which is now and hath been these many yeares and is not as he supposeth yet to come namely in the last foure yeares of the world II. Also in the Epithite of Virgines the which as afterward I will shew is not corporally but spiritually to be understood Alcasar makes these sealed Alcasars opinion to be the faithful of the Primitive Church under the Romane Emperours But he erreth for these as conquerours stood with the Lamb even while Antichrist reigned First therefore we are to hold that these 144000. sealed are the same spoken of Chap. 7. because this part of the Chapter doth altogether answer to the seventh Chapter in which as we said is conteined an antithesis of the third Act of the second Vision Secondly that this multitude of sealed ones are no other then the remnant of the womans seed with whom after her flight into the wildernes the Dragon made war Cha. 12.17 as appeareth by the description there added and repeated in the 12. verse of this Chapter Thridly that they are no other then those Saints to whom it was given to make warre with the Beast Chap. 13.7 Lastly that they are the faithful whether teachers or hearers of the godly I say who from Antichrists rising until the reformation withstood the tyranny of Popes and retained the purity of the Gospel to wit al the martyrs and professours touching whom see the Bookes of Martyrs and the Catalogue of the witnesses of the truth They are said to be sealed in the name of his Father To wit of the Lambes The Kings Bible reads it in the name of the Lamb and of his Father What is this but to shew that they constantly professed the doctrine of the Father and faith of the Lamb against Antichrist by an allusion unto the Character of the Beast For as the Beast imprints a Character in the right hand or forehead of his worshippers Chap. 13.16 which is an obligation to Antichrist So the Lamb imprints a Character in the foreheads of his worshippers The name of the father and of the Lamb which is a profession of the true Christian religion and open deniall and separating from Antichrists idolatry and abominations And I heard a voice from heaven We have heard who the multitude of the sealed are Their titles should now be spoken of in the next place but the joyfull shout of the inhabitants in heaven is put in between because of the preservation of so many sealed ones from the idolatry and tyranny of Antichrist and then their excellent commendations are afterward rehearsed The connexion and sence seemes to be obscure unto interpreters But I doe expound this part of the third Vision by that part of the second Vision in Chap. 7. touching the 144000. that were sealed seeing all things excellently accord There John saw the 144000. sealed in their foreheads here the same multitude standing with the Lamb. There he heareth an innumerable multitude clothed in white robes singing to God and the Lamb before the throne Here he heareth a voice as it were of many waters a voyce I say of harpers finging a new song There enquiring who they were arayed in white robes it is answered These are they which came out of great tribulation c. Here not enquiring he heareth from the company of the heavenly inhabitants These are they who are not polluted with women c. The Scripture interprets it selfe All things being thus alike containe the same history Thus we see that the whole Scripture especially the Revelation interprets it selfe But I will more clearely touch every particular There are three parts of the comparison First there John saw 12000. servants of the living God sealed in their foreheads by an Angell The comparing of the sealed here with these in Chap. 7. out of every of the tribes of Israel making together 144000. Here he seeth the same multitude of the sealed ones standing with the Lambe on Mount Sion The name of the Lamb and the name of his Father being written on their foreheads Thus he expoundeth what was that Seale of the living God In both places the multitude of the sealed signifies the combate of faithfull Martyrs and Professours whom the Lamb had reserved with himselfe these thousand yeeres on Mount Sion that is in the Church groaning under Antichrist even from the time of the Womans flight into the wildernesse until the new measuring of the Temple that is from the rising of Antichrist unto the reformation of the Church and doctrine accomplished in the age of our predecessours The second member of the comparison here followeth There John saw a great and innumerable multitude before the throne clothed in white robes in the sight of the Lamb and of all the Angels the foure and twenty Elders and of the foure Beasts and singing with a great voice salvation to God and the Lamb c. The which multitude we shewed to be the triumphant Church succeeding the Apostolicall times who having finished their warfare did now rest in heaven continually praysing God and the Lamb Here he heareth a voice from heaven as of many waters This is the voice of that innumerable multitude out of all nations and kindreds and tongues mentioned Chap. 7.9 for many waters as the Angell interprets it Chap. 17.15 are many peoples multitudes nations and tongues This voice by and by he calleth a new song In the beginning indeed he heard as it were a confused sound of a multitude but by little and little he more narrowly observed what and whose voice it was Even as the singing of Musicians afarre off seemes to be confused but by approaching nearer and nearer the gravity of their accord and sweetnesse of their harmony is more distinctly perceived Presently therefore he also heard as it were the sound of a great thunder which some apply to the terriblenesse thereof But this little agrees with the following Epithite and is repugnant to the scope of the harmony I therefore expound it of the vehemency of the voice viz. that now these singers did not lightly strike or passe thorow the eares of John but they thundred it out with all their might which undoubtedly denotes the vehement joy of the Saints in heaven At last he heard the voice of harpers He saith not as it were of harpers as before as it were of many waters as it were of thunder c. intimating that now he did plainely heare and perceive the harmonious accord of harpers playing on their harpes as being most delightfull artificious and sweet such as is the musick of most skilfull harpers In Chap. 5.8 The foure Beasts and foure and twenty
R. 1. Rib. in Apoc 14. s 39. A lca pag. 721. nay the Iesuites themselves Alcasar not excepted do not now oppose the same Yet lest they should any waies prejudice their Pope they feine that by Babylon here is meant not Christian Rome as it hath been more then a thousand yeers under the government of holy Popes But heathenish Rome as of old it was under Emperours But it will easily appeare that this is a vaine evasion For first Heathenish Rome was not the seat of Antichrist touching which seat as all consent Iohn here prophesieth off Neither was Antichrist come so long as Rome remained heathenish Therefore the former Rome is not this Babylon Secondly It cannot be understood of the Old but Popish Rome Babylon is no Pagan but Popish Rome that she indeed it is who hath made drunke all the inhabitants of the earth with the wine of her fornication and that all the Kings of the earth have committed fornication with her For Old Rome however it did abound with most foule idolatry Yet she alwaies gave liberty to all nations subjected to her for to exercise their owne religions and superstitions yea suffered the gods of all other people to be set up and worshipped even in Rome Christ onely excepted as Eusebius records out of Tertullian Neither can it be proved by any history that ancient Rome forced their worship on forraine people whereas on the contrary Popish Rome compelleth and imposeth on all nations and kings her superstitious and idolatrous worship on paine of excommunication seeking to be esteemed the Mother of Churches and in very deed the whole East lucked their abominations and idolatries from her as from the paps of a mother Thirdly In the time of the Fathers before alledged Tertullian excepted Rome was no longer heathenish being under the power of Christian Emperours and yet they call her Babylon Therefore they understood it not of heathenish Rome such as it was not but of Christian Rome such as then it was Fourthly That Rome is Babylon of which it is here said It is fallen it is fallen and which was to be destroyed in the latter times But the ruine of heathenish Rome is not here published as Alcasar vainely feineth for that Rome is ceased long agoe but the destruction of Popish Rome is yet to come for it is foretold to be in the last times These things therefore belong to Popish Rome Fiftly that Rome is Babylon which makes merchandise of the soules of men Revel 18.13 Now this beastly trade was not driven by heathenish Rome but by the Popish Rome as we shal fee heareafter Lastly that Rome is Babylon out of which in the last times Gods people are commanded to goe forth Now they are not bid to depart out of heathenish Rome which hath ceased to be long agoe Neither doe we read that ever any Christians by vertue of this commandement did forsake heathenish Rome but did alwaies constantly there persevere even in the times of most cruell persecutions Gods people therefore are commanded to goe out of Popish Rome Thus we see Rome is this Babylon which must be destroyed Ribera the Iesuite not daring to deny so evident a truth changeth himselfe into divers shapes to salve the Pope First he propoundeth a weighty scruple the which he saith is not yet unfolded by the Patrons of his opinion viz. wherefore John doth foretell so many evills to befall this city which although of old it were the chiefe seat of idolatry yet now is the head of sanctity and defender of the Catholick faith and the proper seat of him that is head of the Church c. But O Ribera Riberas defence of Popish Rome thy doubt is here clearely unfolded by the Angell viz. that this shall be the cause of all these evills because Babylon-Rome makes drunke all the nations of the earth with the wine of her fornications And that which thou speakest of the seat of holinesse in this very thing thou unwittingly accusest the Pope The Pope Antichrist and makest him to be Antichrist For he that possesseth the sea of Antichrist is Antichrist The Pope sits in the seat of Antichrist For Rome which is to be overthrown is the seat of Antichrist 〈◊〉 that is to be destroyed is the seat of the Pope The seat therefore of the Pope is the seat of Antichrist And so consequently the Pope is Antichrist Secondly Riberas evasions touching Popish Rome confuted he objects that it cannot be understood of Papal Rome First because John here describeth a most potent and wealthy city which was the Queen of the world But Papall Rome neither is so now nor ever is likely so to be Secondly because in Chap. 18.20 The heaven and holy Apostles and Prophets are bid to rejoyce over her because God had avenged them on her but whom saith he of the Apostles or which of the Prophets hath the Romish Church or Popish Rome persecuted What injurie hath she done unto them that they should rejoyce at her punishment Therefore he concludeth that Babylon here spoken of is to be understood of heathenish Rome which persecuted the Apostles and Prophets But in vaine he seekes for pretenses in so cleare a matter For he granted before that the future state of Rome is here spoken of therefore he is contradictory to himselfe And as for his objections they are easily answered To the first it sufficeth that Rome did then Lord it over all nations when John wrote this booke The same Rome the Pope now holdeth And besides this even Papall Rome is a most wealthy and powerfull city and the Queen of the world for all the treasures and delights of the Christian world have now long agoe by thousand enticements been drawn unto Rome alone She challengeth the Empire of the world unto herselfe for she boasteth that the Emperours and Kings of the earth doe reigne by her favour and benefit All must be vassals of Popish Rome yea if we beleeve the Iesuits even in temporall things Papall Rome therefore is Lady of all and Empresse of the world according to the verses Roma caput mundi quicquid non possidet armis relligione tenet To the second I say that which he pretends is ridiculous as if because Papisticall Rome had not persecuted the Apostles and Prophets therefore they ought not to rejoyce at her destruction for then also the heaven ought not to rejoyce for was heaven I pray you slaine by Papistical Rome Nay how could heathenish Rome kill the Prophets which never saw Rome Notwithstanding the Apostles and Prophets and heaven it selfe are worthily bid to rejoyce for the destruction of her both because in persecuting the Saints she persecuteth the Prophets and Apostles as also because all creatures ought to rejoyce for the vindicating of Christs glory and destruction of Antichrist whether they have been hurt by him or not Lastly if Popish Rome the which Ribera was not afraid to write shall be punished
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
eternity which the interpreter seems to have read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints 4. Who shall not feare thee O Lord An exclamation taken out of Ierem. 10.7 Or rather out of the everlasting Gospell Rev. 14. ver 7. where the first Angell cryed Fear God and glorifie his Name They shew the madnesse of the Antichristian adversaries who lift up their hornes against Almighty God and the Lambe and the stupidity of the world which is not moved by the consideration of the great and wonderfull workes of God to feare and glorifie him To feare God is in true faith and obedience to submit to God To glorifie God is not to make him glorious as if he were not so before but to celebrate his due glory and praise Onely holy They condemne the pride of Antichrist boasting himself to be holy and holinesse whereas God alone is holy and holinesse it selfe purifying the heart and sanctifying the elect For all nations shall come As in Psal 86.9 All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name shewing not absolutely what all shall do but what all ought to do the Antichristian adversaries shall never come for they will not amend by their plagues but persevere in their Idolatry and rage against God as we shall see in the fourth and fift Viall Neverthelesse some remnants of the Christian nations shall come adoring and worshipping God sincerely through Iesus Christ to wit the elect in Italy Germany France England c. The Church therefore celebrates the effect of the Gospell in the last times that she shall not decrease amidst her divers afflictions but be encreased by divers nations who forsaking Antichrist his fraud being discovered shall turne to Christ Which effect the Antichristians have now a long time seen and we yet daily do And God grant that our posterity may see the like more and more For thy judgements are made manifest That is are begun to be manifested for as yet they speake not of the finall judgement nor generally of Gods ancient judgements but they celebrate in speciall those wonderfull judgements of his by which he began in these last times to weaken Antichrists kingdom and bring the Church into the liberty of Christ for it is wonderfull to consider that the power and authority of Antichrist which had so long beene formidable to Christian Emperours and Kings as causing them like so many unreasonable dogs to cast down themselves and licke his feet and as most vile slaves to hold the bridle or stirrup while he mounted on horseback should by the preaching and ministery of a few poor and contemptible teachers be exposed to the common contempt of men insomuch as no man but the Popes sworne vassalls should any more stand in awe of his anathemaes and threatnings Now this worke these Coelestiall harpers do worthily pronounce not to be of man but a wonderfull judgement of God for the which he ought to be praised continually of all creatures The sense therefore is that because God in the last times by the preaching of the Gospell hath manifested Antichrist and by his wonderfull judgement poured contempt upon him it shall come to passe that by degrees one Nation after another shall leave him and be converted to Christ and so indeed it shall be Onely let not us by our sins stop this judgement of God which he hath begun to reveale Thus much of the Triumphant Song The third part of the Chapter The Furniture and clothing of the seven Angells 5 And after that I looked and behold the Temple of the Tabernacle of the Testimony in Heaven was opened 6 And the seven Angells came out of the Temple having the seven Plagues clothed in pure and white linnen and having their brests girded with golden girdles 7 And one of the foure beasts gave unto the seven Angells seven golden Vialls full of the wrath of God who liveth for ever and ever 8 And the Temple was filled with smoake from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angells were fullfilled THE COMMENTARY 5. ANd after that I looked And the Temple was opened After the coelestiall interlude Iohn returnes to the description of the Angells declaring from whence they came forth in what habit what the Vessells were wherein they bore the Plagues that were to be poured out whence they received them and what he saw in Heaven during the time thereof such was the Furniture of the Angells to declare the judgements of God the which as it appeareth is dramatically inserted to illustrate the order of the Vision Now whether in every of the particulars lie hid such mysteries as some looke after I know not neither do I beleeve it But as in dramaticall shewes the preamble of the singers being ended the Sceenes are opened and other persons come forth in new apparell to act other things so these Angells came out of the Temple that was open in heaven unto a new Act of this Revelation 6. And the seven Angells came out of the temple Who these Angells were we shall more fitly manifest in the following Chapter In that they came out of the temple in Heaven most do hereby understand the holy and irrevocable judgement of God against Antichrist For it shall be most righteous although the wicked shall gnash their teeth against it and gnaw their tongues Some understand hereby to be signified that God judgeth according to the decrees of his word preached by his Ministers the Angells because the ministery here on earth is instituted according to the heavenly patterne Or also that all Antichrists plagues proceed from Christ the high Priest of the heavenly Tabernacle now these things being plous I reject not but leave to the judgement of the Reader Clothed in pure linne◠The old Version hath it having on a pure stone which is a manifest errour as Alcasar the Iesuite acknowledgeth and correcteth Ribera confesseth it also but doth not correct it yea on the contrary he labours to establish or hide the apparent untruth of that version to the end it might remaine authenticke but with what conscience it may easily appear The pure linnen garment some expound of the joy of the Angells because of the judgement of the wicked Others of Angelicall purity With a golden girdle about the breast This some understand of the love of Angells towards such as here on earth exercise themselves in the worship of God Others of their strength in executing the commandements of God 1. Pet 2.13 Eph. 6.14 in which sense a girdle is generally taken in scripture for the garment not being girt up hinders in going They are golden girdles so before in Chap. 1.13 Christ appeared the which we interpreted of the Majesty of Christ Therefore the Angells have golden girdles representing as it were the Majesty of Christ their Lord. But these mysteries in my opinion
of the Ancient Romane Empire onely as in these expressions He changed my wages ten times This people hath tempted me ten times for many times or often Now this could not be said of the seven former heads because the Angell did distinctly number them Thus it cannot be obscure who these Ten Kings are Vndoubtedly they are all such as hitherto have held the Christian world at the appointment and command of the Romish Pope Of which read Angustinus Steuchus touching Constantines donation against Valla Sect. 94.97.103 where he maintaines that all kingdoms in Christindome as Hungarie Spaine France England c. are subject and tributary to the Pope Which have received no kingdome as yet We have shewed who the Ten Kings are now of their originall when and with what successe they should reigne At the time of the Revelation they had not as yet received the kingdome for hitherto the sixt head reigned in the Romane tyrants The seventh head also was to reign a short space on the mountaines of the woman in Rome and afterward some while out of these mountaines at Constantinople in the Christian Emperours before this also the beast having swallowed up the seventh head was to be made the Eight king The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet notes the time from the revealing of this Prophesie which was Anno 14. of Domitian and of Christ 96. untill the Empire of the West taken from the Greeks by Pope Leo and given to Charles anno 800. being I say 704 yeers But receive power For shall receive by an ennallage usuall to Iohn which the Particle not yet sheweth for if they had not then as yet received the same it shews that they should receive kingly power afterward But when In one houre with the beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One houre and so rendred it signifies the little time their kingdom should continue But the Angell sheweth not how long their power should continue but when they should receive the same For what kind of kingdom would that be to continue but one hour Therfore the old Version and Beza do more rightly render it In one houre as in Chap. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hour I will come that is in or at what houre And Iohn 4.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday at the seventh houre Now here an houre is not astronomically taken for the twelth part of the day 1. Ioh. 2.18 but metaphorically for an indefinite article of time as Iohn in his Epistle little children it is the last houre that is the last time so here in one houre is to be understood at one and the same time they shall receive their power with the beast namely when the beast shall come to be the Eight king usurping the Empire of the West and armed with both Monarchicall swords Thus undoubtedly the holy Ghost points as with the finger vnto the history of Leo III. that when he began to create Emperors and Kings then also he began to be the Beast and the Eight King With the Beast The old Version After the Beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast Neither do I find it otherwise in any Copy though Alcasar saith he hath but alledgeth no Author The sense comes much to one for whither they shall receive power one houre after the Beast or at the same houre with the beast yet shall they reigne together but we are rather to keep to the Greek reading and sense They receive power in one houre that is at one and the same time with the Beast They receive From whom from the Beast who out of the fullnesse of his power shall give kingdoms unto them not so for the Angel saâ—th not from the beast but with the beast for how soever they shall receive it through the wicked means of the beast yet they receive it from God to whom onely it appertains to give and transfer kingdomes and from whom is all power But the holy Ghost thus speaketh that they are to receive their power with the beast for two causes First The kings received power from God because although the translation of the Empire under which the welfare of other kingdomes is contained was brought to passe by the rashnesse and boldnesse of the Beast Notwithstanding God himself intending to punish the intestine dissentions and other sins of the Eastern nations did by means of a necessary and lawfull war of Charls against the Lombards the destroyers of Italy and the Empire justly translate the Imperial state from the Greeks unto the French seeing it is God that ruleth in the kingdoms of men Dan. 4.25 and giveth them to whomsoever he will And therefore the kings here received their power not from the Beast but from God although the perfidiousnesse of the Beast came in between like as in the Schisme of the ten tribes notwithstanding the sedition of Ieroboam yet that alteration of the kingdome is ascribed to God Return ye every man unto his house because this thing is of Iehovah 1. kings 12 2. Therefore by this circumstance the spirit again points unto the history of Leo that when he began to create Emperors and kings Then also he began to be the Beast and Eight king Whence it is manifest that when the Romane Pope boasteth of the translation of the Empire from the Greeks unto the French and Germanes he glorieth in nothing but in his owne wickednesse and seditious perfidiousnesse Secondly because the kings were so to receive power as to have the same with the Beast that is to reigne with his favour they should have it I say for his advantage not without the Beast but with him that so the Beast might reign with them and by them For the Pope will not be accounted an Emperor or king but will have with and under him other Emperors and kings of his own inauguration and making as his vassals Therefore are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were kings which indeed shall bear the title and ensignes of kings yet shall they not be absolute kings as the seven heads were and therefore Ribera saith most truly They shall have indeed the name of kings But in truth Antichrist himself shall reignt and they obey him For they shall onely be intrusted by the Pope and hold their kingdomes from him evther directly as Fee-Farmes or Coppy-holds or indirectly as sworn to the Church of Rome Thus I rather take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As because of the following matter which confirms this sense then of the obscurity of these kings who in comparison of the former Mouarchy shall be but the shadows of kings as it were although this sense be also true and agrees with the former Notwithstanding that which is spoken of one hour is not so to be taken as if all these kings received their power together but with some
Kingdome Chap. 11. In the fourth Vision after the Antichristian persecution the Company of 144000. sealed ones sang a new song before the Throne Chap. 14. Againe the Company of Harpers began the fift Vision with the Song of Moses and of the Lambe Chap. 15. Now here the Company of Rejoycers conclude the sixt Vision with rejoycing and triumphing because of the judgements of God and the Marriage of the Lambe The cause I say of this often iteration of thanksgiving and praysings The cause of the often iteration of Gods praises to me such seeme not to touch who observe not that the Revelation is a Propheticall and dramaticall representation distinguished into certaine visions and subdivided into certaine visionall Acts which ever and anon as we have often observed are renewed with Chores of singers both for a dramaticall decencie as also for a sacred pleasantnesse and delectation In the first Act of this vision Iohn saw the beast and the woman sitting on her the Angell shewing the mistery thereof and her destraction Chap. 17. In the second Act Three Angels proclaimed the burning of Rome commanding the saints to go out of her heaven to rejoyce There was heard also mourning wailing by kings merchants shipmasters and saylers for Romes desolation by fire Now in the Third Act appeares on the scene the company of Saints rejoycing in heaven who first being divided sing artificially by course one after the other Haleluiah The third Act of the second vision Praising the judgement of God Afterward all together with one consent celebrate the marriage of the Lambe The fourth Act will at length represent unto us the last battle of the beast kings of the earth gathered in Harmageddon against Christ the which in Chap. 16. v. 26. was broken off and the event of that battle These things for the help of the reader I have briefly repeated by which the matter of this whole vision may be the more clearely understood Now let us hear the Companies singing After these things that is after the burning of Babylon and the mourning of the merchants Of much people instead whereof The old version corruptly hath it of many trumpets both here and v. 6. This company is no other save that innumerable multitude Chap. 7.9 which were clothed in robes with Palms in their hands standing before the throne and singing salvation to our God viz. The company of saints triumphing with Christ in heaven Therefore he heard a voyce in heaven Neither doe I here seeke an allegory as some understanding by heaven the Church For Iohn heard the multitude visionally singing not on earth but in heaven Haleluiah The summe of the Hymne we shewed in the analysis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haleluiah with the Hebrewes is Praise ye the Lord with an aspiration from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel and hithpael is to praise in Kal and Poel tobe mad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the ten proper names of God taken off from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah With this David begins many of his psalms And therefore it is a word by which not onely the Iewes but Greekes and Latines also yea the Germaines and many other nations stir up themselves to praise and celebrate God so that the mystery which some say lies hid under this word in my understanding is of little Validitie Ierom to Marcella asking why Iohn writing in Greeke useth Hebrew words Epist 137. answereth because the first Church was gathered of Iewes the Apostles would not for fear of offending the beleevers innovate any thing but so deliver things as they had received them from the Cradle afterward the word being to be spread among all nations they could not alter what once they had taken up But this doth not touch the cause why these heavenly inhabitants praise God in the Hebrew tongue Perhaps it may be to signifie the conjunction of the new Church with the old for which cause also certaine other Hebrew termes as Hosanna Amen Abba c. Seem to have been commonly used among Christians Brightmans reason If true were plausible viz. that hereby after the overthrow of Rome the Church of the Gentiles shall provoke the Jewes unto the faith The said Author before on Chap. 16. touching the sixt vial powred out on Euphrates affirmeth that by the Kings of the East who should passe Euphrates being dryed up are meant the Jewes who then in great number shall be converted to Christ according to the prophesie of the Apostle Rom 11. which conjecture is indeed pious but of little certainty as we there shewed Salvation and honour All Greeke copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God The kings copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our God Vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is or bee the sense almost being the same But in stead of the four atributes salvation and glory and honour and power to the Lord our God the old version hath onely three Praise and Glory and Power to our God Omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord. Observe O Papists the manifest defects of your version These same attributes the heavenly inhabitants sang to God Chap. 5. v. 13. 7. v. 12. Where we expounded every of them Here onely we observe two things First that this is no wish by which the glorifyed Saints and Angels pray that God might obteine these good things as if he had them not for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of sufficiencie possessing all salvation glory honour and power in himself and abundantly powring the same forth on his creatures But it is a confession of praise in which the saints of heaven celebrate and professe that God hath all these good things and that all creatures ought to ascribe the same to God The second that this rejoycing over Babylons destruction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing in evill For they rejoyce not over the afliction and torments of the whore which were contrarie to charity but that the glory of God is vindicated from her blasphemies the which is very good Wee therefore after the example of this multitude ought to ascribe our salvation all honour glory and power to the Lord our God that is with all our hearts and soules to blesse the Lord for his incomprehensible mercies unto us in Christ Iesus 2. Because true and righteous are his judgements This cause of the saints rejoycing shewes more clearely what I erewhile said that they insult not over the torments of the wicked out of an evill affection but are wholy bent in celebrating the righteousnesse and glory of God The first cause that the judgements are true and righteous is generall and before expounded on Chap. 16. v. 7. and Chap. 15. v. 4. The wicked under their punishments like dogs barke against God as if he were a tyrant The saints on the contrary
Therefore the time of joy is not yet come But the marriage shall be in the end of the world for then the Bridegroom shall returne and the Bride shal be prepared in her perfect beautie for the embracing of her bridegroom and then shal be the time of perfect joy Then all Gods servants and all his fearers both small and great shall sing together Let us be glad and rejoyce and give honourto him for the marriage of the Lamb is come and his wife hath made her selfe ready This marriage in one word denotes the full and finall redemption and glorification of the Churchof the Elect with Christ in heaven The marriage is come For is neer or at hand Therefore this voyce belongs to the Church of the last times in which we are and therfore we are stirred up to gladnesse that with joyfullnesse we may meet our bridegroom who is comming unto us They adde And his wife hath made her selfe ready This is spoken after the manner of men For the marriage day being come the bride prepareth and adorneth her selfe with nuptiall ornaments that in her full beautie she may be brought to the embracing of her bridegroom They call her wife for bride because of the neerenesse of marriage For now indeed so long as she remaines in the world she is but hetrothed How the espoused and wife differs but then she shall be the wife when she is brought unto the heavenly house of her bridegroom For the betrothed bride is one not yet delivered over to the bridegroome but remaining at her owne house but the wife is delivered and goeth into the house of the bridegroom Or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name of the Sex signifying a woman whether it be meant of an unmarried maiden or married wife as mat 1.20 Chap. 19. v. 3.5.8.9 22. v. 24.25 and Luk. 14.20 The which I note because of the place 1. Corin. 9.5 have we not power to lead about a sister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wife where some also of the fathers urge that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any woman nor a wife that so they might maintaine the impure Coelibate of the clergie but it is without authority of scripture or historie Hath prepared her selfe This favours not the Palagian strength preparation of free-will For it presently followeth And it was given or granted her that shee should be arayed in fine linnen c. Therefore the ornament of the spouse is freely given by the bridegroome so that shee hath it not of her selfe Neither doth the Text speake of preparation to grace but to glory Now she prepares her selfe by grace prepared or granted her of Christ her bridegroom For the bride receiveth her ornament from the bridegroome as it is said Hee sanctifyed her with the washing of water by the word that he might present her to himself c. And Eph. 26. Ephe. 2.10 we are created unto good workes which God hath before prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should walk in them Notwithstanding we also make our selves ready because by faith we put on the ornament of the bridegroome and in holinesse of life declare our faith The multitude therefore thus speake to teach the duty of the bride what shee ought to do and doth al the time of her espousall To wit she must doth make her selfe ready for her marriage at hand Like as the Apostle saith If a man purge himselfe from these he shall be a vessell unto honour And Let us cleanse our selves from all filthinesse of the flesh and Spirit 2. Tim. 2.21 2 Cor. 1. Before we goe forward Alcasars impudent fiction is to be refuted who would obtrude to us the Babylonish strumpet instead of Christs spouse eagerly contending that this wife of the Lambe can be no other save the Romane Church And why First this place alludes saith he unto the history of Hester who alone among many Virgins became wife to Ahasuerus Secondly she is the wife of the Lamb Alcasar Pag. 849. to whose manchild was given an iron rod to rule the nations But this rod is given to the Church of Rome alone above other Churches Thirdly Onely the Queen saith he married to Solomon Ps 45. and Cant. 6.7 unto which places is clearely alluded in this marriage is wife of the Lambe But onely the Romish Church is that Queen Therefore the Church of Rome onely is wife of the Lamb. Who can withhold laughter at such childish fopperies The first allusion is feined and were it granted yet the assumption is false viz. that the Romane Church is that which Hester was In the second he goes altogether from the matter For to rule the nations with a rod of iron is promised to every one that overcommeth Rev. 2.27 But the iron rod with which the Pope smiteth not the nations but all Churches he hath received from the dragon who gave his power and throne to the beast Rev. 13.2 In the third he againe feineth an allusion which is not and if it were yet could it not beare such a sence which this flatterer would hence draw by feined allusions Wherefore to his fopperies we oppose a true and solid demonstration which he hath framed against himselfe not being able to take away the difficultie thereof viz. The demonstration against Alcasars dream Shee is the wife and bride of the Lamb whom the Lamb hath redeemed to himself washed and sanctifyed in his own blood Ephe. 5.16 Rev. 1.5 and to whom he gives life eternall Iohn 10.28 But this onely is the whole Catholick Church of the first borne Act. 20.28 Hebr. 12.23 Therfore she only is the wife bride of the Lamb. Morover the bride wise of the Lamb is no harlot but the Romish Church that now is is the great whore siting on the beast as before we heard who daily commits whordome with her idols and graven images Therefore she is not the Lambs bride and wise but is groslie deceived by this Sycophant Now we goe forward 8 And to her was given that she should be arayed in fine linnen Now he sheweth how the bride hath made her selfe ready First by putting on nuptiall ornaments The old version renders the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shee should be clothed actively that shee might cover her selfe the sense indeed being the same yet not so much the active as passive clothing of the bride is intimated although the active be not excluded For the metaphor is borrowed from an earthly bride who both is arayed by others and puts on ornaments her selfe also Secondly whence she hath her ornaments Not of her selfe For so she is destitute naked and uncovered Ezech. 16.7 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is given her to wit by her bridegroome He persists in the metaphor of a bride unto whom if poore her rich bridegrome of his owne cost giveth wedding garments that she may become beautiful and adorned for marriage estate
the armies which were in heaven These armies accompanie Christ the Captaine not so much for helpe as for honour sake For he alone as God omnipotent shall slay the adversaries with the sword of his mouth v. 21. Therefore he comes accompanied with an armie for decencie sake because without followers he should seeme to be no Captaine Yet in that his armies are not harnesed but clothed in white linnen it appears he led them forth not to fight but to triumph being apparelled as if they went to a marriage feast Neither is there any other allegorie in this linnen but to signify the purity and splendour of his armie the which thing is also denoted by the white horses on which they sate And therefore both the Captaine and his armies ride on white horses because the purity splendour majesty both of the head members shall be exceeding great Vndoubtedly in this also the Decorum of the Metaphor is kept For Generals and Princes love to have their followers alike in colour both in horses liveries c. Furthermore it is not obscure who these heavenly armies are For by them the Scripture vsually understands troopes of Angels This armie therefore represents those thousands of Angels with whom Christ will come to Iudgement Math. 24. and 25. 15 And out of his mouth goeth a sharpe sword Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The kings Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp two edged sword taking it perhaps from Chap. 1.16 and Chap. 2.16 The sense is one And it is evident that both this Captaine and that Sonne of man represents under a diverse person the same Christ there appearing as a President and Bishop Here as an avenger of the Church He comes not unarmed Nor yet burdened with any weighty kind of armes as other Generals are used to doe with helmets brest plates and coates of male that their bodies lie not open to the strokes of their adversaries holding in their hands swords speares Iavilins arrowes c. therewithall to strike the enemy This Captaine hath onely a sword very sharp indeed not in his hand but in his mouth which shewes that it is no material sword which is guided not with the mouth but the hand Therefore this spirituall sword proceeding out of the mouth of the Captaine If we respect the time next going before the Last judgement what is it saue the word of God of which the Apostle Ephe 6.17 Take the sword of the Spirit which is the word of God And Hebr. 4.12 The word of God is quick and powerfull and sharper then any two edged sword With this sword he both strikes the adversaries himself as also commands us therewith to fight against all spiritual powers and in speciall against Antichrist But if we respect Christs last coming of which is here treated then this sharp sword proceeding out of his mouth is the spirit of his mouth with which according to the prophesie of the Apostles the Lord will destroy that wicked one to wit his Divine power by which at his pleasure Antichrist and all adversaries shall be consumed That with it he should smite the nations He adds the vse of the sword viz not therewith to defend himself or his armies for they are subject to no dangers but to smite the adversaries Whom he calleth Gentiles or the nations because Antichrist vnder the name of Christianity imitates the heathens in Religion life and tyranny In this sense Chap. 11.2 the inward Court was said to be given to the Gentiles that is to Antichrist and his clergie And at the sounding of the seventh Angel the GENTILES VVERE ANGRY that is Antichrist and his followers did fret against Christ But wrath without power is vaine Neither shall the holy Citie be allwayes trood under foot because our Captaine will slay the nations with the sword And he shall rule them with a rod of iron He illustrates by testimony of Scripture what he had said before touching the armour clothing of the Captain the former from Psa 2. the latter from Isa 63. For his armour he needs no more then a sword for he is that king whom God hath annointed and set upon Sion his holy mountaine unto whom he hath subjected the heathen that he might breake them with a rod of iron The word break or bruise the SEPTVAGJNT render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or rule whom Iohn followeth Now what is a sword but a rod of iron And he treadeth the winepresse of the fiercenesse and wrath of God Almightie Now he renders a reason why in v. 13. he said that his vesture was dipt in blood taking it from Isa 63.5 where the Lord being about to take vengeance on the Edumeans adversaries of the Church by a Metaphor of a victorious Captain returning from the slaughter of the enemie hauing his garment dipt in blood also of a grape gatherer treading in the wine-fat and besprinkling his garments with the blood of the grapes Why saith the text art thou red in thine apparell c. The Lord answereth I have troden the wine-presse alone and of the people there was none with me For I will tread them in my anger and trample them in my furie and their blood shall be sprinkled upon my garments and J will staine all my raiment It is a prophesie of Christ who alone assuming the clothing of our flesh did tread the wine-presse of Gods wrath by suffering a cruel and bloody death on the Crosse for our sakes For when he appeared bloody on the Crosse he triumphed over his and our enemies Hence it is that many interpret this garment sprinkled with blood of his humanity according to which he shed his blood But here is intended not the passion death and blood of Christ but the destruction of the adversaries which he will execute on them at his Last comming The blood therefore with which he is here said to be sprinkled is not his owne but the adversaries not indeed as yet but soon after to be slaine yet he is now figured out as if he were alreadie sprinkled because of the certainty of the victory Notwithstanding chiefly he continues in the Metaphor of the wine-presse into which the adversaries or clusters being cast shall be troden by him so as his garment shall appeare stained with their blood yea their blood came out of the wine-presse even unto the horses bridles by the space of a thousand and sixe hundred furlongs see Chap. 14.20 This title serves I. to terrify the wicked 2. to comfort the godly 3. For the glorie of the Captaine who alone is a perfect redeemer because he alone treadeth the wine-presse of the wrath of God he is the invincible conquerour of the adversaries The xxxvij argument of Christs Dietie because he shall tread the wicked in the wine-presse being that one God omnipotent with the Father For it is the wine-presse of his wrath and furie in which the adversaries shall be troden Now this in Isai 63. is applied
in the least to be proved by the Apocryphall History touching Raphael apprehending the devill and binding him in the desarts of Aegypt Iohn therefore saw Christ in the forme of an Angell not falling but descending from Heaven to wit by his Incarnation Eph. 4.10 Ioh. 3.13 Hee that descended is the same also that ascended And no man ascended up to Heaven but he that came downe from Heaven even the son of man which is in Heaven But thou wilt say to what purpose was it that Iohn should see the Incarnation of the Son of God a thing known and past some while before Yea it was to great purpose at least in a word to note the originall of the Authour of so great a worke which then began to be done and which was to continue a thousand yeeres that Satan being restrained from seducing the nations the fullnesse of the Gentiles should come into the Church he therefore saw Christ descending from Heaven that he should bind Satan that is destroy the workes of the devill as other so chiefly that horrible Idolatry and diabolicall worshippings by which Iudea excepted he had hitherto seduced all Nations This end of the Angels descending and this cause of the Dragons binding is plainly declared ver 3. For if Satan should have been permitted to sway any longer among the Gentiles in vaine the Apostles had preached the Gospell unto them Therefore Satan was to be bound that is by the singular power of God restrained that he should no longer bewitch the Nations who by the preaching of the Gospell were to be gathered unto the Church of Christ Now I see no reason why we should leave so cleare and plaine an Interpretation especially seeing such as like not the same alledge nothing more probable or agreeable to the present Type The first birth or beginning of the Church gathered of the Iewes and Gentiles was somewhat more manifestly shewed unto Iohn under the Type of a woman in travell Chapter 12. unto which the History of this Chapter doth much accord as I touched in the Preface of the Vision Having the Key of the bottomlesse Pit Touching this Key and Pit See Chap. 1. ver 18. and Chap. 9.1 The Key of the bottomlesse pit is the power of Hell This Christ hath one way Antichrist another way as was there shewed The Pope hath the same by prevarication How christ the Pope have the keyes of the bottomlesse pit Christ by power given him of the Father The Pope hath it to open the Pit of Hell and thence to draw out the pestilent smoake of his doctrine and the hellish Locusts Christ hath it to shut up the Dragon in the bottomlesse pit A great Chaine That is long and strong enough to bind the most cruell adversarie as the forme of a Dragon Chap. 12.13 shewes him to bee This Chaine doth metaphorically denote the omnipotency of Christ and all other meanes by which he hath bound Satan as his Passion Crosse Death and Buriall Resurrection Ascension the sending of the Holy Ghost and chiefly the doctrine of the Gospell by the preaching whereof Christ hath as strongly bound Satan by destroying and rooting out Paganisme among the Gentiles and converting them to the Faith as when a mightie adversary is bound by the Conquerour with a great chaine 2. And he laid hold on the Dragon What is this but the casting out of the Dragon and his Angels into the earth by Michael as in Chap. 12.9 This Angell therefore and Michael there spoken of is one viz. Christ whose Victory over Satan was there figured out generally that he should no more accuse the Elect in the sight of God but here specially that he should no more seduce the Nations as it is in verse 3. And that we may certainly know that this Dragon is the same whom Michael there did vanquish The same dragon that is here bound was overcome in chap. 12. he is here set forth by the same Titles The old Serpent the devill Satan the reason of which we there expounded Now this so exact a description doth altogether constraine us to understand here by the Dragon none other save the devill and Satan For wherefore should hee be defined with so many names which alwayes in Scripture denote the devill if some other adversary ought to be understood Therefore in this place I can no more subscribe to Brightman who will have this Angell to be Constantine the Dragon Maxentius and Maximinus whom he destroyed for the good of the Church then to Lyra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus bound him This binding saith ANDREAS is the casting downe of the devill which was done by the force of the Lords Passion The binding of Satan for thereby the power of Satan is bound a token of which thing was seene in the destruction and overthrow of the heathenish Idolatry the demolishing of Idolatrous Temples the ceasing of Sacrifices on their Altars and at length the knowledge and obeying the will of God revealed throughout the whole world the sum is It is Christs victory over Satan of which mention is made in the Gospell The Prince of this world is judged Io. 16.11 Luk. 10.18 Ioh. 12.13 I saw Satan as lightning fall from Heaven Now shall the Prince of this world be cast forth But the manner of his binding is more exactly expressed in the following verse 3. And cast him into the bottomlesse Pit That is thrust him as it were fettered into the Infernall Prison And shut him For shut him up locking as it were the bottomlesse Pit that the Dragon might not come forth And set a seale upon him To wit on the doore of the bottomlesse Pit that neither he should breake out or any dare to breake open the prison before the time as the Iews sealed the doore of Christs Sepulchre Mat. 27.66 Dan 6.17 And Darius with his owne Signet sealed the Den of Lions that there might come no deliverance to Daniel save onely from God All these things are spoken after the manner of men to signifie the fullnesse of Christs victory over Satan for by his power and dominion Satan is kept as fast bound as a Malefactor in Prison and shackled by the Iudge An evidence hereof we have often in the Gospell where the devils beseech Christ that he would not send them into the bottomlesse Pit or prison Luk. 8.31 but the end which is added is well to be observed That he should no more seduce the Nation To wit with so free and full sway as formerly he had done The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more is very emphaticall This is the end for which Christ bound Satan that he should deceive the Nations no more Formerly therefore he had freely seduced them now he is bound or hindred from further seducing them that is from hindring any longer the faith and preaching of the Gospell unto the
Nations Now hereby is intimated that Paganisme Aug l 4. de C. D. c 25 L. 6. c. 2 c. in which divers kinds of gods were worshipped in stead of the true God the Sacrifices that were offered to Idols the Oracles which they had from devils with the exercise of their foule and ungodly worship came not so much by humane invention as by the deceit of the devill but after Christs coming and suffering on the Crosse and the Gospell by the preaching of the Apostles being published not onely to the Iewes but by little and little to the Gentiles also hereupon the Oracles of the devils were altogether silenced the Groves Altars and Temples of the false gods began to lie wast yea the Gentiles detesting the Impostures of Satan embraced the faith of Christ giving over their Magicall Bookes to Vulcan a remarkeable example whereof we read touching the Ephesians Act. 19.8 Suidas also recordeth that Augustus enquiring of the Oracle of Apollo what man should rule after him received this Answer from Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew Child the King of Gods Commands mee to avoyd This place and forthwith to returne To Pluto's darkesome shade From these our Altars bid thou art In silence therefore to depart Augustus having received this Answer went away and set up an Altar in Capitolium with this Inscription in Romane Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD. Thus therefore the Angell hath bound the Dragon Christ by his coming overthrew Paganisme delivered the Gentiles from the seduction of Satan and brought them to the light of the Gospell and faith of the Church But it may be demanded Was not Satan of old thrust into prison and bound with the chaines of darkenesse as it is said 2. Pet. 2.1 Jude ver 6. Besides hath not Satan even after Christs coming raged powerfully and yet doth Unto the former it is answered that the evill Angels indeed from the time of their first Apostacie were adjudged unto the prison of hell yet not so but that they might very freely goe abroad to hurt the sons of men so farre as the judgements of God should permit and suffer the same The devill therefore by his free raging in Paganisme held as it were his Kingdome among the Gentiles before Christs coming by Gods permission But now by Christs coming from Heaven Satan is said by a speciall judgement to be bound and thrust into the bottomlesse Pit because Christ did chiefly destroy his workes and kingdome among the Gentiles when by the light of the Gospell he opened the eyes of the blind that the deceits of Satan being discovered and condemned by them they might give themselves on to Christ Vnto the latter I say That Satan hath very many Emissary Angels under him by whom howsoever bound himselfe yet he is hurtfull to mankind and to the Church and ceaseth not to reigne in the hearts of the children of disobedience But the head being bound what should the servants doe for though God permit these to wander abroad the thousand yeers notwithstanding they could not any longer uphold Paganisme But thou wilt say In Chap. 12.9 not onely the Dragon is said to be cast into the Earth by Michael Christ but his Angels were also cast downe with him I answer That more generall Type of the fourth Vision noted that the devill with his Angels was so overcome by the death and resurrection of Christ as that neither he nor they could suppresse the Church in its birth and growth But this more speciall Type of the last Vision denoteth that the Prince of devils was so bound in the first thousand yeers that neither he himselfe nor his Emissary Angels could any longer uphold Paganisme Satans binding is not to be understood absolutely or hinder the course of the Gospell among the Gentiles The binding of Satan therefore must not be understood absolutely as if he then ceased altogether to do mischief but comparatively with limitation that he could no longer bewitch the nations with such grosse Idol-worship as he had before done Lib. 20. de C. D. cap. 7. of which Augustin To this end saith he the devill is bound and shut up in the bottomlesse Pit that now he should not seduce the Nations of which the Church consisteth which before hee powerfully seduced so long as they were out of the Church for neither is it said that he should deceive none but that now he should not seduce the Nations in which undoubtedly he would have the Church to be understood And in the following Ch. he expounds the binding more fully The binding of the devil is this viz. not to be permitted to exercise the whole tentation which he can either by force or fraud to seduce and draw men unto him by violent or fraudulent deceiving of them the which if it should have been permitted in so long time and in so great weaknesse of many hee would have cast downe very many whom the LORD would not suffer to be overcome and have hindred the faithfull from beleeving which that he might not do he is bound Thus he Enough of the binding how and why Satan is bound Let us see the time It is said in ver 2. He bound him for a thousand yeeres Here he saith That he should deceive the Nations no more till the thousand yeers be fulfilled and after that hee must be loosed a little season In which he sheweth three things First how long he shal be kept bound not alwayes but a definite or set time untill those thousand yeeres should be fulfilled so that Satans Imprisonment shall continue a thousand yeers Secondly what shal be afterward He must be loosed that is from his chaine out of the bottomlesse Pit to rage or sway freely For as the binding was a restraint that he could not rage freely among the Nations so his loosing shall be a permission to sway freely among them yea among the Christians also But least thou shouldest demand How satan must beloosed why this hurtfull Dragon shall not rather be kept up in prison he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must be loosed that is set at liberty viz. by the Angell Christ who had bound him before which may not be understood of coaction as if he should force Christ to let him go and that Christ through weaknesse could keepe him in captivity no longer nor yet of any absolute necessity as if God could not do otherwise but of a necessity of the divine Counsell the reasons of whose counsell are known by the events Why God would have the Dragon loosed which shal follow the loosing ver 8.9 It seemed good to the divine wisedom againe to make use of Satans actions after his loosing for to execute some of his judgements in the latter times in the deceiving of the Nations and Gog and Magog that they should trouble the
he was not able to seduce the Nations any longer or uphold Paganisme But that was in the yeer of our Lord LXXIII This yeare therefore we make the beginning of the thousand yeers of Satans binding From hence unto the Yeer of our Lord 1073. The end of the thousand yeeres are a thousand yeers at which time Pope Gregory VII a Celtiberian Monke and diabolicall Iugler poysoning Alexander II. invaded the Papacy by most wicked arts who sitting on the Papall Chaire the devill began againe to be loosed and to rage tumultuously filling the Christian world in a horrible manner with wars and slaughters by the means of this his cursed instrument But thou wilt say Whether the Dragon were bound in the first thousand yeers Did not Satan in the first three hundred yeers after the descension of the Angell most cruelly afflict the Church by the Romane Tyrants and in the three hundred following yeers defiled the Christian world with most grosse heresies and in the four hundred succeeding yeers raised up the Romane Antichrist out of the bottomlesse Pit giving unto him his Throne and great power working with all manner of unrighteousnesse and cruelty in the very heart of the Church How then could Satan be said to be bound these thousand yeers in which he raged so outragiously I answer The binding of Satan as before I said may not be absolutely understood as if he then could not or did not hurt the Church at all but restrictively unto the cause expressed in the Text so farre as he was then restrained from seducing the Nations any longer that they should not embrace the Faith of Christ To this binding of Satan it is sufficient that then he could not by the Tyrants Iewes or Philosophers hinder any longer the propagation of the Gospell among all Nations And therefore howsoever in great number the Gentiles were converted to Christ and Paganisme every where decayed yet no marvaile though Satan did rage in his principall members and breathed out threatnings by the Tyrants of the Romane Empire and by Hereticks in the Church it selfe Hence arose so many persedutions of the Saints and such great conflicts of the Church with Hereticks during sixe hundred yeers neither is it strange that Antichrist was then raised up by Satan for seeing hee was bound himself he gave his throne and power to Antichrist that the Beast might be the Vicar of the Dragon while he was in bonds and the more furiously exercise all his power Hence the Dragon is said to have given his Throne to the Beast Revelat. 13.2 By which it plainely appeareth how far these thousand yeers do agree with The comparing of the thousand yeers with the 1260. dayes 42. months or differ from the 1260. dayes and the 42. moneths in which the Holy City is said to be troden vnder foot by the Gontiles Chapter 11.2 and the Beast was to rage Chap. 13.5 In some part they agree for in the last foure Ages of these thousand yeers those 1260. dayes and 42. moneths began to run on because in them the Beast began to tread the Church under foot But they differ in that these thousand yeers are referred to Satans binding the 1260. dayes and the 42. moneths to Antichrists tyrannicall reigne They are already ended more then five hundred yeeres these are not fully ended because the Beast hath as yet scarcely reigned a thousand yeers Now those things that are brought against this our opinion Objections taken away are easily taken away FIRST the Order of the Prophesie is objected viz. that the Dragon shall at length after the Beast is cast into the Lake of fire be bound a thousand yeers in the bottomlesse Pit but the casting of the Beast shall bee the ruine of the Papacy Therefore the thousand yeers shall not be begun till at length after the ruine of the Papacy But the major is denyed because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision but not in order of time Before I say Iohn saw the Beast to be cast into the lake in the foregoing sixt Vision being as it were the last Act of that Vision but not in this last Vision in which is now afterward related the binding of the Dragon the which notwithstanding praeceded the casting of the Beast or ruine of the Papacy many Ages being as it were the first Act of this last Vision The plaine and forcing reason hereof is that the Beast and False-prophet shall not be abolished but by the brightnesse of Christs comming to judgement But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement The cause therefore of the errour is that the diversitie of that and this Vision is not observed Secondly they object That if the thousand yeers must begin from the destruction of Jerusalem then that time in which Satan shall be again loosed cannot be called a SHORT SEASON because it containeth above five hundred yea about sixe hundred yeeres But the consequence is denyed for although the time of Satans loosing hath now bin for these five Ages and perhaps shall continue an Age or two more even untill the end of the 1260. dayes the which thing the Lord knoweth Notwithstanding we have a little before clearly demonstrated that it is rightly called a LITTLE SEASON both in respect of God as also in respect of the Dragon and of the Ages past and lastly and that indeed principally in respect of the thousand yeeres of Satans binding then which that time shall be shorter because God will shorten those dayes for the elects sake Thirdly they object that such as have not worshipped the Beast nor received his Character should not then reigne with Christ those thousand yeeres But this is denyed for the thousand yeers were ended in Gregory VII unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on during all which time very many Martyrs and Professours worshipped not the Beast and his Image All these therefore after death did according to their soules live By the figure called Synecdoche a part is taken for the whole and reigne with Christ in blessednesse those thousand yeeres by a Synecdoche because they lived with Christ in the last foure hundred yeers of the said thousand Now in verse 4 I will plainly shew that this Synecdoche is neither unusuall in common speech nor in Scripture or that it derogates any thing from the happinesse of the latter Martyrs As therefore the Martyrs lived not altogether or were all put to death at one time but successively so also they began not altogether to live and reigne with CHRIST in Heaven but successively during those thousand yeeres Lastly It is objected that the devill was not bound in those first thousand yeers because he seduced very many But this was resolved in the first Question for neither are we to imagine that Satan was so bound
see Chap. 1. ver 6. Chap. 5.10 The future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be denyeth not that now also the Faithfull are Priests of God but noteth the continuation and consummation of our Priestly dignity in the world to come Hence first it appeareth seeing the Scripture extendeth the Spirituall-Priesthood unto all the regenerate that are washed from their sinnes in the blood of Christ 1. Pet. 2.5.9 Rev. 1.5.6 that this priviledge doth so agree unto the blessed Martyrs as it derogates nothing from other Confessours and regenerate Secondly that for the same cause the First resurrection v. 5. is not to be understood corporally but spiritually because otherwise the Martyrs alone should become Priests of God and of Christ in case they alone should have part in the first Resurrection And shall reigne with him a thousand yeeres The third blessednesse and priviledge of them that live againe is to reigne with God and Christ a thousand yeeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him saith he to denote the unity of both persons in the deity XLII Argument of Christs deity But who shall reigne The Martyrs onely or the other blessed also In my former Edition I restrained the same to the Martyrs from verse 4. But having more seriously weighed the whole Epiphonema or exclamatory conclusion I am forced to extend as the Priest-hood and blessed Life so the Kingdome generally unto all that have part in the first Resurrection that is unto all the regenerate And so much the words do demonstrate if well observed For seeing John had said before of the Martyrs in the Praeter Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They reigned with Christ of these he now saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall reign with him in the future Besides touching the Dragons binding and the Martyrs reigning he had before said thrice with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeeres Of these now hee saith indefinitely They shall reigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeeres Hence I observe this diversity both in the persons reigning and in the thousand yeeres that John for the comfort of the rest of the Saints and blessed ones doth in this verse extend the Kingdome of the Martyrs with Christ beyond the thousand yeers before defined as if he should say The soules indeed of the Martyrs lived and reigned with Christ those thousand yeers of Satans binding but with them afterwards others also having part in the first Resurrection shall as Priests of God and Christ reigne other thousand yeeres that is for ever and ever as is interpreted Rev. 22.5 Neither matters it that also in ver 2. he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thousand yeers without an Article and yet definitely for no man but understands that there it ought not to have bin said with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those thousand yeers because no mention was before made of a thousand yeers But afterwards that we might not understand the thousand yeers both of Satans binding of the Martyrs reign with Christ in v. 3.4.5 to be divers but the same it is said rightly with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those thousand yeeres and for the same cause the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is againe repeated ver 7. where he mentioneth the period or end of Satans binding The Second Part of the CHAPTER Touching the new attempt of the Dragon being loosed at the end of the Thousand yeers by the Gentiles and by Gog and Magog against the Church 7. And when the thousand yeeres are expired Satan shall be loosed out of his prison 8. And shall goe out to deceive the Nations which are in the four quarters of the Earth Gog and Magog to gather them together to battle the number of whom is as the sand of the Sea 9. And they went up on the breadth of the Earth and compassed the Campe of the Saints about and the Beloved-City and fire came downe from God out of Heaven and devoured them THE COMMENTARY 7. BVt when the thousand yeeres are expired Now followes the Second part of the Chapter of the loosing and new raging of the Dragon after the thousand fatall yeers were expired containing the THIRD ACT of the last Vision being an amplification of the Churches calamities and combats under both Antichrists of the East and West who shall againe grievously trouble the Christian World as we shewed in the PREFACE And thus at length we come to the explication of the fourth Question before propounded in ver 3. IV. What Satan shall doe after the thousand yeers are expired He had said that Satan being bound with a great chain should be thrust into the bottomlesse pit for a thousand yeers and afterward againe loosed ver 3. and shewing in the following verses what in the meane while was done in the Church and what was the state of the ungodly both without and within Now Kat ' anaphoran or in relation to what was before he saith that Satan was to be loosed after the thousand yeers and expoundeth what he attempted with the successe thereof yet aenigmatically so as this part of the Prophesie is very obscure neither may we scatcely so much as guesse what the meaning thereof is notwithstanding the most diligent Interpreters do thinke that somewhat about the same may bee observed from the Histories of former times whose steps seeing nothing more certain is revealed unto me I am willing to tread in When the thousand were finished In which Satan remained in chaines and in which in the mean while Christ enlarged his Kingdom among the Gentiles and the Martyrs had lived and reigned with him Satan shall be loosed out of his prison Hence it plainely appeareth as before I said that the thousand yeeres of Satans imprisonment and of Christ his kingdom are not diverse but the same for it is said with the Article When THESE thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be fulfilled Satan shall be loosed This very thing Austin well observeth saying Lib. 20. de C D. c. 13. The Chiliasts opinion cannot stand That the Scripture by the same thousand yeeres determinates both to wit Satans binding and the Saints reigning Which being observed it appeareth that the Chiliasts opinion cannot stand viz. that Satan should be bound in the sixt Millenary of the world in which they affirme Christ was borne and that in the seventh Millenary the Saints shall reigne with Christ on Earth Besides neither can the opinion of Brightman hold that Satan was bound a thousand yeers from Constantine untill the yeere of our Lord 1300. after which Christ should reigne another thousand yeeres by the Gospell on Earth with his Elect untill the yeer 2300. in which Millenary the Gogish or Turkish battles should be fought whence he gathereth that the truth of the gospell shall triumph among the Nations seven hundred yeers a thing indeed more to be wished then expected with any probability Thus by what hath been said before it is cleare
When the thousand yeers of Satans imprisonment began and when they ended that the fatall thousand yeeres of Satans Imprisonment are finished and when They tooke their beginning at the destruction of Ierusalem by the Romanes when the Iewes who furiously blasphemed the Gospell of Christ and sought by all meanes to hinder the Gentiles from embracing the same were dispersed through the whole world and the fulnesse of the Gentiles began to enter into the Church for then it chiefly appeared that Satan was thrust into Hell and bound with the chains of darkenes that he might no longer keep the Gentiles from the faith of Christ 2. Pet. 2.4 Besides before we shewed that these bonds continued untill the times of Gregory VII Wherefore the thousand yeers were finished more then five hundred yeeres agoe and Satan loosed from his imprisonment When Satan was agoin loosed which sufficiently appeared by the fatall tumults that were raised up both in the East and West by that raging enemy For chiefly in these five hundred yeers the Westerne Antichrist by the impulsion and efficacie of the Dragon violently laid hold on the Monarchicall power of both swords miserably oppressing and enslaving all Christendome in the West which Bellarmine himselfe denyeth not And on the other side Lib. 3. de P. R. cap. 9. that Thracian adversary of Christ having brought almost all the East and South under his power doth with so great fury encompasse the Campe of the Saints as it seemes impossible he should be stopped but by fire descending from Heaven 8. And shall goe out to deceive the Nations By the word going out is signified Satans free raging and outragious endeavour to turne all things upside downe In the same sense it was before said of the three Frogs the spirits of devils Rev. 16.14 They goe forth unto the Kings of the Earth And indeed there and here is treated of one and the same attempt of Satan being the same third Act there of the Fift here of the seventh Vision Satan therefore being let loose out of prison shall rove about going to and fro through the Earth and with great fury setting all things every where in a flame both in the world and Church not as if he shall no longer bee kept in by the bridle of providence but because God will let loose the reines unto him more then before for reasons expounded ver 3. Now his enterprises shall principally be two One to seduce the nations in the four corners of the earth The second to stir up Gog and Magog to battell Thus these things are to be distinguished for the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deceive is both to be referred to the Nations and also to Gog and Magog because he shall deceive both the one and the other yet so as in a diverse manner and end The Nations he shall seduce from the Faith unto new Paganisme The Pagans Gog and Magog he shall seduce Satans twofold attempt after his loosing Vestigat pag. 896. that is stirre them up to war in hope of Victory against the Campe of the Saints The former attempt shall bee Ecclesiasticall and so more neerely tending to the destruction of the Church The latter civill and tending to the overthrow of the state and policie of Christians Which Alcasar also seeing It shall not saith he properly be a war for Religion to speake generally but for the Empire By the nations as before Ch. 11.3 I understand false Christians who having embraced the Faith of Christ did again degenerate from the sincerity thereof in the times of Antichrist These nations I say he shall deceive that is under the name of Christ they shall return unto Paganisme How the nations were deceived as to their old vomit worshipping God after the manner of the heathens and living more heathenishly and enormous then before This Pest saith he shall rage not in one corner but in the four corners of the earth By a Phrase repeated from Chap. 7.1 that is in all parts of Christendom throughout the whole earth for no corner shall be free from his seducement but apostacy shal every where get the upper hand yet chiefly in the East and West where the Crownes of the Empire shal be and where ambition and carnality of Priests shall chiefly reigne and withall corrupt the other corners of the Earth For Gregory VII Gregory the VII an exquisite Instrument of Satan loosed sitting at Rome in the Chaire of universall pestilence to the end it might appeare that Satan was loosed from the yeer 1073. the devill began to rage farre more cruelly by him then ever he had done by Romulus Tarquinius the proud Tiberius Nero Domitian Heliogabalus Diocletian Decius or by the Persians Scythians or Saracens the cruellest of all which Tyrants being compared with the said Pope Gregory according to what the Cardinall Benno and others have published of him would seeme to be a Saint in respect of this filthy instrument of Satan It s true he was not the first Antichrist neither did the seduction of Christians from the faith begin with him for the Romish Antichristianisme had bin growing and greatly encreasing above three hundred yeers before But because Satan was as yet bound for the Dragon being bound the Beast was to ascend out of the Pit and possesse his throne and power as his Vicar so as the former times might seem more tolerable in respect of the times which followed for at the end of the thousand yeers Satan being loosed out of his prison began to puffe up the Romane Popes with such swelling pride as they feared not to tread upon and oppresse the most powerfull Princes Kings and Emperours of Christendom After much contention Hildebrand called Gregory under a false pretence of simonie wrang out of the hands of Henry that valiant Emperour and his Sonne Henry V. the Episcopall Investures as they terme it which till then were belonging to the Right and Crowne of the Empire yea also thrust Henry himselfe from the Empire through his wicked sonne Priests also that were married he cast out of the Church as Nicolaitans as if the Apostle 1. Tim. 3.2 Tit. 1.6 had instituted Nicolaitans moreover he published two Cannons which ever since have bin and yet are to this day the sinews of the Popes Tyranny 1. If any man receive Priest-hood at the hand of any Lay person let both the Giver and Receiver be accursed 2. If any Communicate with a married Priest or if a Priest having a wife doth not put her away let him be accursed By this compendious way hee exempted at once all Bishops Clerks Churches and all that thereunto belonged from the power of Emperours and brought them under his owne Empire 1. Tim. 3.2 Tit. 1.6 1. Cor. 7.2 withall taking unto himselfe the right of all Ecclesiastical goods condemning also marriage estate not only granted unto Bishops by Paul but also commanded to shun fornication as the wickednesse of the
unto the words and Histories of the Prophets another warre not unlike unto that of Gog and Magog is here foretold and the victory promised The sense is thus Like as of old Gog and Magog invaded the Holy Land with very great Armies miserably afflicting the people of God So Satan being loosed at the end of the thousand fatall yeers shall raise up against the Church a new Gog and Magog that is most cruell adversaries who with most numerous Armies over-spreading all parts of Christendom shall cruelly make spoil of all things And as God did often by wonderfull overthrowes suppresse Gog and Magog of old that is those Asian Syrian and Egyptian Tyrants in the middest of their fury that they might not utterly destroy the Holy-City so he will with fire from Heaven devoure the new Gog and Magog that is the adversaries of the last times in the midst of their fury that they shall not be able to accomplish their designe to blot out the Church of Christ Now who should these Adversaries Gog and Magog be but those foure Angels bound at the River Euphrates Rev. 9.14 who after they were let loose by Gods Commandment invaded the Christian world most horribly corrupted through Antichristian Idolatry with an Army of two hundred thousand thousand horse-men Gog and Magog are the foure Angels of Euphrates cruelly murdering the third part of men which Angels we interpreted of foure Peoples most cruell adversaries of the Christian name viz. the Arabians Saracens Scythians or Tartars and Turkes for undoubtedly the same Adversaries the same battell and the same overthrow at the sounding of the sixt Trumpet in Vision third and in this Oracle of the seventh Vision is signified by way of parallel for after Satan was loosed the Armies of the Saracens Tartars and Turkes began in a speciall manner to over-run Christendom and by horrible slaughters to weaken the state of Christians as Histories and dayly experience do manifest Wee have heard who the adversaries are Whose number is as the sand of the Sea He amplifies their multitude by a simile usuall to the Scriptures For it is no Hyperbole by which is spoken more then truth but a metaphor by which a thing is aggravated For as the sand of the Sea is unto us innumerable so these barbarous Nations use to fight with innumerable Armies 9. And they ascended He foretels the forceable attempt of the Adversary by a Verbe in the Praeter Tense in stead of a Future beeing a Propheticall Enallage or change of Tenses usuall to Iohn By the word Ascend he notes their obscure rise or originall intimating that these barbarous Nations did suddenly from a low condition grow to the greatest height of power or that being raised up by Satan they ascended as it were out of Hell On the breadth of the Earth That is they shall not remaine in one place but spread themselves far and neer to wast and destroy all And compassed the Campe of the Saints about By this Camp BRIGHTMAN understands Europe in which almost all Christendom is included But five or sixe hundred yeers agoe Christianisme was larger by farre The Christian world is the camp of the saints when there were yet flourishing Churches in all the coasts of Asia and Europe Wherefore he calleth the Christian world the Campe of the Saints or the Church in which the godly do fight against Satan and the world as it were in a Campe. But however Christianisme was every where most corrupt yet it is called the Camp of Saints viz. Mat. 4.5 Luk. 19.46 The beloved city is the Church of right and profession although not of Fact Like as Jerusalem is called the Holy-City DE IVRE of Right because she ought to have bin holy whereas DE FACTO In deed she was A denne of thieves In the same sense he calleth the Church the Beloved-City because notwithstanding her great corruption yet God had and still hath many beloved ones and Elect in her It is a Metaphor taken from IERVSALEM which of old was Gods Beloved-City and the Type of the New Church as appeares by the following Allegory By the word compassing-about he intimates the treacherous attempts enterprises and divers irruptions of the adversaries as if he should say They shall not once or in one place onely vexe and trouble the Christian world but often and in divers places one while in Asia another while in Africa and in Europe He notes their subtilty also and earnestnesse in mannaging their affaires and occasions for while Christian Princes did weaken themselves by continuall discord hatred and intestine warres at home the Turkes and Tartars were alwayes in readinesse with their Forces to devour one Province after another The holy war was the occasion of the Gogish war called Sacrum quasi minime sacrum The first occasion of this Gogish battle was that warre in Palestina against the Saracens raised by the Popes of Rome after the expiration of the thousand fatall yeers called Holy as it were most unholy the first Author whereof was that Hildebrand called Gregory VII who began to solicite Christian Emperours Kings and Princes to recover the holy Land by force of Armes After him Vrbanus II. for his turbulent counsells called Turbanus obtained that many great Armies wearing the signe of the Crosse should be sent into Syria under divers Captaines And indeed at that time Ierusalem and all Syria was recovered out of the hands of the Turkes and Saracens by the prowesse of Godfrey Duke of Bullen but was scarce kept LXXVIII Yeers by the Christians For Saladine a Turkish King Calyph of Damascus and Egypt being drawne on through the intestine discord of Christian Princes and by the treachery of the Tripolitan Earle overthrew al the Christian Forces in one day bringing their Princes with King Gwido himselfe and all Palestina under his power This was the beginning of the Gogish battell The beginning of the Gogish war for the Saracens taking this occasion and seeing that the Christians whose power before they much feared were not unconquereable they began to thirst after whole Christendome and by degrees brought under subjection by their cruell Armies all the Maritime Africa all the East and Babylon even unto Bersia at last also the lesser Asia both Countries of Armenia Thracia Pontus Bulgaria Greece Sclavonia even unto Hungarie and the borders of Germany driving Christianisme into the uttermost corner of Europe This is that Gogish warre which Satan after the thousand fatall yeers hath with great successe waged above five hundred yeeres against the Christians by Gog and Magog that is by the Eastern Antichrist Against this opinion it 's objected FIRST that these adversaries shall compasse about or besiege the Campe of the Saints and the Beloved-City that is the Church But neither the Christians that undertooke that warre can be understood by the name NATIONS Neither can these Easterne Nations against whom the warre was undertaken be understood by the name of
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
rendred 75. Benevenutus Rambaldus a worthy historian 128. Bernhardus Clarevallensis his invectives against the Pope and Clergie more then 464 years agoe 318. Beryl growing in the Indies 565. Bellarmin touching the libertie of the will either to admit or exclude God knocking and perswading refuted 81 c. Bellarmins arguments answered 222. Bellarmins subtilties answered 321. Brightmans coniecture touching the time of the Turks power considered 188. His opinion of the flood of waters 278. His allegoriall exposition 541. Bishops why called stars and Angels 27. Bishops have no Apostolicall power 20. Bishops or teachers of Churches how they are said to be in the hand of Christ 31. Bishops must flee ambition and covetousnesse 33. many Bishops though in appearance pious are meer hypocrites 55. The Bishops did augment the sicknesse and palenesse of the Church above measure 117. 118. Romane Bishops ever since Pope silvester have striven to Lord it over their fellowes 126 127. Blasphemie what it is 290. Blasphemie of the Romane Beast 299. Blasphemie against Marie 300. Blasphemous verses of Carolus scribanius touching the milke of Marie and the blood of Christ 301. Whither the Black horse denotes hereticks 112. It denotes the Church made black with heresies ibid. The Black horse hath Christ with a ballance on him ibid. The Blasphemous title of Pope Paulus V. doth expresselie contain the number of the Beast 297. 323. Blood in the moon whence 128. The Booke of Gods providence 60. and of vniversall Iudgement ibid. The Book containing the matters which Christ revealed unto Iohn touching the last times is the Revelation it selfe 96. The open book is that which was shut before 199. The book eaten up by Iohn 207. what it meaneth ibid. The book of life 60 302. 544. Books how attributed to God in scripture 60. The books of the Ancients were rolled up 97. Bondmen and free men denote all adversaries of inferiour ranck 132. Boniface III. first established monarchicall tyrannie 118. being declared vniversall bishop by Phocas 127. 244. Boniface VIII a loftie tyrant 129. The Bow of Christ is the Law and the Gospell 108. Brimstone and hell fire 352. Bullingers opinion of the flood 278. To Buy white raiment what it is 79. C. CAlamities why foretold 126. Calling of Evangelicall preachers 378. Candidati Romans so called and why 79. Carkeyses of the witnesses what they are and how they shall lie in the streets of Rome 233. Carkeyses of the witnesses unburied 240. The Campe of the saints is the Christian world 537. Catastrophe of the Churches calamities under Antichrist 106. The Cause of Gods connivence is both his benignitie leading the wicked to repentance as also his counsell for the completing of the number of Martyrs 121. 122 Catholick Character 312. Character of the Beast 315. 314. his two fold Character ibid. Character and Charagma how they differ 312. The proper and common Character how they differ 315. Causes of Babylons ruine 455. Chaenix a measure containing a dayes provision for one man 114. Certaintie of the saintes salvation 527. Chalcedonie 564. Chalcolibanum or fine brasse 24. Chiliarchi are captains of thousands 123. Chiliasts or millenaries their ancient opinion 524. the author of it Papias ibid. the refutation thereof 525 531. The ground of their errour 515. their corrupting of the text ibid. The Chore or company of Patriarchs Prophets saints Iudges and kings represented by the four and twentie Elders 90. Chore of the 24 Elders 248. Christ why called Amen 75. Hath future things revealed unto him as he is man 3.4 is Lord of the Angels 5. his dietie more expresselie testified by no canonicall writer then by the Evangelist Iohn 5. his three fold office and benefits 10.13 His comming why promised 15. He appeared in an humane shape in the middest of the seven candlesticks 22. He opens and no man shutteth 64. How he is like to the Son of man 23.24 How he attributes the simile of a thief unto himself 57. Is called a Lambe in respect of his humility and office 100. Is our fine linen and wedding robe 482. He is the faithfull witnesse and so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.11 Is the first begotten from the dead 11. and Prince of the kings of the earth 12. He cleanseth us from our sinnes two manner of wayes 13. His body doth not lie hid invisibly under the host 15. He is the onelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or merchant offering unto us spirituall wares of salvation 78. His philanthropie 80. His righteousnesse is the white robe 79. How he suppeth with us 80. His proper titles 88. Is represented to Iohn under divers figures 88. By his spirituall scepter he forceth the adversaries unto obedience 103.104 He is the Lyon of the tribe of Iudah 109. Hath the seven spirits in his hands 54. Js author of the ministrie ibid. He attributes life to himself 26. Is divided by the Lutherans 44. How he shall deliver up the kingdome to the father and reigne for ever 248. He is alpha and omega 587. The root of David the morning star 593. Is compared to a traveller knocking at our dore 80. How he is heard and let in with the benefit thereof ibid. He is the beginning of the creation of God actively and passivelie 75. Why he would rather have men cold then Lukewarm 76. What is meant by the open booke in his hand 199. Christ and Antichrist have the key of the bottomlesse pit in different respects 172. 502. Christians miscalled by the Romanes 17. Church Church discipline in its vigor in the primitive times 32. the Churches adversaries sometimes converted 67. Whether the Church may be removed 35. her abode uncertain 36. she was preserved in the Papacie 43. she sometimes lies hid in the world ibid. she must reprove notorious and scandalous sectaries 44. The Church of the called and the Elect doth differ 55. The Church abounding in idlenesse and riot heathenish and Iewish rites were brought in 76. The Churches condition in this world was alwayes red with persecution 111. She became black in the first 200 yeeres 112. And pale even to death 117. was preserved in the midst of the Papacie 139. Where she was before Luther 142. she could erre for she needed measuring 213. Why she is represented by the figure of a woman 257. her variable condition in this world 258. How she changed her sun-like clothing into purple 259. Vanishing as the moon 265. The Church triumphant her song 268. How long the Church was in the wildernesse 276. Whether there were no Church vnder Antichrist 329. Her condition at first 358. Before Luther the Church was in Babylon 459. The Church is the bride of the Lamb and citie of God 560. Why Compared to Candlesticks 27. and sometime to a vineyard 363. Chrysolite 565. Chrysoprasus whence it takes its name ibid. Chrystal what it signifies 506. Cities of the nations what they are 400. the beloved city is the Church 537. Clemanges his speech of Rome 4â—4 Clement
is also another reason ab incommodo for it seems not convenient to say that the Saints after Satans loosing and when he again rageth should then reign Nay rather they shall reign Satan being as yet bound for this raging enemy being loosed would scarce suffer them to reign Besides the other opinion doth with the Chiliasts and Papists too much determinate and circumscribe the time of Christs comming to Iudgement against the expresse saying of Christ Mat. 24.26 Of that houre and day no man knoweth c. And therefore I say that both Satans binding and the Saints reigning with Christ shall bee in the same thousand yeeres Now touching these things It is demanded I. Whither the thousand yeeres be definitely or indefinitely to bee understood II. If definitely where they are to begin and end III. What condition John did see the Saints to be in during these thousand yeers IV. What Satan is said to attempt after the accomplishing of these thousand yeers In the expounding of these Questions those things are contained which follow in Verse 11. I. WHITHER THE THOVSAND YEERS BE DEFINITELY TO BE VNDERSTOOD whether I say the thousand yeers be definitely or indefinitely to be understood in both appeareth a difficulty If thou say indefinitely taking a thousand for many or for all unto the end then in vaine it were said Afterward Satan shall be loosed If definitely then the difficulty will be so to expound the beginning and ending thereof and how in the meane time Satan was bound afterwards loosed that we runne not into the errour of the Chilasts or some other inconvenience Augustine whom most of the ancient and latter Writers follow Lib. 20 de C. D. cap. 7 understood the thousand yeers indefinitely that is for the whole time from Christs death and resurrection when Satan began to be bound that he should no more seduce the Nations unto the end of the world because that sometimes in Scripture a thousand signifies indefinitely a very long time as Psal 105.8 He hath remembred his Covenant for ever the word which he commanded unto a thousand generations Notwithstanding he doth not precisely extend the thousand yeers unto the end of the world but untill the time of Antichrist who as he thought following herein the errour of his Predecessours mislead by Papias should come in the last foure years of the world and reigne three years and an halfe but he questioneth whether Antichrists time should be added to the thousand yeers or rather to the little season in which Satan is to be loosed This opinion Ribera prosecutes at large shewing Com. in Apoc cap. 20 N. 36.37 c. that these thousand yeeres signifie the whole time from Christs Resurrection unto Antichrists Kingdome because by thousand in Scripture we often understand a very great and indefinite number Joh. 9.3 Psal 91.7 1. Sam. 18.7 Psal 90.4 c. The like also we find in Heathenish Writers Virgil. 1. Aeneid 11. Aene. 2. Pers Sat. 5. Ovid. Met. Lib. 13. c. But this opinion cannot stand for many causes for first we may not rashly and without necessity goe from the Letter to Figures Now here no necessitie urgeth us to turne from the proprietie of the letter about the thousand yeers unto a trope of indefinite signification Besides neither the Subject Yeers nor the Epithite Thousand doth here admit a Trope Not the Subject because howsoever other names signifying time as houres dayes weekes moneths are often in Scripture taken improperly Yeers also attributed to God do improperly signifie eternity Job 10.5 36.26 Psal 102.25.28 Heb. 1.12 Or by an Hebraisme the time of divine Iudgement as Isa 61.2 Luke 4.19 the acceptable yeere Isa 34.8 the yeere of recompence Jerem. 23.12 the yeere of Visitation Notwithstanding Yeers with a numerall Epithite as in this place have never any other signification save propet and definite Againe neither the Epithite Thousand the which howsoever it doth sometimes both in sacred and humane Writers only amplifie a matter indefinitely as may be seen in the Examples before mentioned Notwithstanding being in Histories and Prophesies of Scripture joyned to yeers I shall alwayes beleeve that it is never taken but in a definite signification except any man can shew me the contrary Thirdly the Text it selfe yeelds us a weighty reason because Iohn indeed at first in verse 2. determinates the thousand yeers without the Article having it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but afterward emphatically repeats it foure times with the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these thousand yeers and undoubtedly defines the same Fourthly from the Text wee have another evident reason viz. that during those thousand yeers Antichrist was worshipped for within those thousand yeers they also that worshipped not the Image of the Beast that is of Antichrist lived and reigned with Christ and therefore it cannot be understood that these thousand yeeres were finished before Antichrists coming nor indefinitely untill his coming We are therefore to embrace their opinion who hold that these thousand yeers are definite And now let us come to consider the termes II. Where these thousand yeers have their beginning and ending Such as understand the thousand yeers definitely are diversly minded about their beginning as by and by I will shew I suppose it best to take their beginning from the Angels descension because otherwise the determination of the thousand yeers so often repeated should be uncertaine and vaine I say in case they should have an indeterminated beginning elsewhere Now the descension of the Angell was in the Incarnation of the Son of God as before we shewed Notwithstanding Satan was not bound presently upon his Nativity because the Son of God did not immediatly exercise his power in his Child-hood But the true beginning is understood from the cause why the Dragon should bee bound which was that he should deceive the Nations no more to wit by keeping them in Paganisme Where we are to begin the thousand yeers and turning them from the Gospell of Christ Therefore when the Dragon began to desist from deceiving the nations then he was bound Now he desisted from seducing the Nations any longer not presently at the beginning of the Ministery or Resurrection of Christ or of the preaching of the Apostles although the Angell did then begin to cast the great chaine upon the Dragon but especially after the dispersion of the Iewes and the destruction of the Iewish Temple and worship by the Romanes for before that time the beginnings of the Gentiles conversion to Christ were but small because the Dragon never ceased to hinder the Gentiles from the Gospell of Christ by meanes of the turbulent Iewes as the History of the Acts of the Apostles testifies But afterward Ierusalem being destroyed the Iewes were rejected and dissipated and in their roome the Gentiles were called and added to the Church as Paul teacheth Act. 13.46 Rom. 11.11 c. Then at length it appeared that Satan was bound because