inhabitants of the earth grosse and earthly men superstitious maintainers of Antichristian idolatry obstinate adversaries from whom they shall suffer grievous contradiction Secondly the successe of their doctrine is noted not to be very great They shall labour indeed to reforme the Papacy Caecis sabulam canent Aethiopes lavabunt to call the blinde unto the light but according to the proverb they shall sing to the deafe and wash Black-moores because Antichrist will resist them by all meanes possible and labour to keep his kingdome in peace And indeed it shall be so by the just judgement of God For because the world rather loveth lies then truth God shall send them strong delusion that they should beleeve a lie that they all might perish who have not received the love of the truth 2 Thes 2.11 The consideration hereof serves both to illustrate the goodnesse of God who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth that is the sworne vassals of Antichrist drowned in superstitions and idolatry As also to lessen the scandall that we be not offended at the small successe the Gospel then had at that time For what wonder was it that the inhabitants of the earth received not the same who were accustomed to heare and beleeve nothing but the dreames and lies of Antichrist And to every nation and tribe This partition is taken from Chap. 13.7 signifying that the fame of this Gospell should be spread as farre as the Papacy did extend For however those teachers should remaine in their places yet their doctrine by their writings was made knowne every where and found adversaries in all places Before I goe further let us here take notice of one thing touching the devils subtilty Cyrillus feineth a new gospell We finde by history that a little before God raised up this Angell in England the devill had begun to spread abroad his eternall gospell through one Cyrillus a carmelite Monke consisting of most foule errours and monstrous opinions pretending that it was the everlasting gospell of this Angell And indeed the Monkes under pretext of this prophesie did readily imbrace the same because he confirmed their monasticall rites rules superstitions and fables He taught that the Gospell of Christ was to remaine unto this time but thence forward his new Gospel was to take place in the Church This was a wicked depravation of this prophesie 1 Pet. 1.25 Rom. 10.8 Rev. 2.25 Gal. 1.8 and blasphemie against the expresse word of God The word of the Lord remaineth foe ever This is the word of faith which we preach Hold fast that which yee have till I come If an Angel from heaven preach any other Gospell let him be accursed To this ungodly fiction many learned of that age opposed themselves insomuch that Pope Innocent himselfe was forced by the Lateran Council to condemne this impudent assertion because it also touched the Popes kingdome Some say Joachim the Abbot was the broacher hereof but it is false See Centur. Ecclesiast 13. cap. 5. To discover therefore the imposture of the Devill the Lord began to bring to light in the same age the everlasting Gospell here prophesied of by Wickleffe in England and by other teachers in other places We may easily Iudge which of these two was that everlasting and true Gospell For the one abolished the Gospel of Christ and writings of the Apostles The other brought forth the same out of darknesse The former therefore was false the latter true Saying with a great voice The zeale of the Angell in publishing the Gospell is commended And indeed the foresaid teachers performed their office with unwearied labour and paines both in teaching preaching disputing for when they came into the world the world was in a deep lethargie of superstitions drunken buried in the wine of the wrath of Babylonish fornication So that they were forced to cry aloud so mightily to the end that they might be heard of the drowzy or rather deafe inhabitants of the earth This voice is to be understood not onely of their preaching but writings also by which they manifested the doctrine of the everlasting Gospell Feare God The argument of his preaching hath three parts yet the whole is doctrinall and hortatory The first part is the feare of God which is the beginning of wisdome Here rightly the teachers begin Sometimes by it the whole worship but here properly is signified that part of worship which consists in the true knowledge and reverence of God and it is opposed both to the carnall security of the whole world whence ariseth prophanenesse and the wicked contempt of God as also to the preposterous feare by which Antichrist hath along time kept the world under his yoake Both these I will briefly now expound The Papacy did abound with security and feare Security feare in the Papacy This carnall security was fostered by their bewitching confessions absolutions satisfactions Masses indulgences c. No wicked act how great soever but by money and such remedies might be expiated Hence Gods judgement neither was or to this day is feared in the Papacy as having present remedy for their sins in their confessions satisfactions and indulgences Hence springeth that bruitish security and liberty to sin So againe the feare of Antichrist hath and still doth vex the world because it is held a greater offence to neglect the edicts of the Pope then to violate the commandements of God So that they were easily frighted with the feare of excommunication poenall satisfactions purgatory c. insomuch as Emperours and Kings were forced to kisse the feet of Antichrist yea all both great and smal did tremblinglie submit to his beck Now this Angell recalling the world both from this prophane security as also from their preposterous feare bids them FEARE GOD not the Beast for it is not the Beast but God that can cast both soule and body into hell fire Math. 10.28 And give glory to him Secondly he requires faith and obedience unto the Gospell for then is the glory of Gods truth goodnes and power truely attributed unto him when his word is received by faith and performed in obedience In the former member the Angel prepared the world for the Gospell because without the feare of God that is so long as prophanesse and contempt of God doth reigne there the Gospell findes no place By this other member he instructs them thus prepared to give glory to God by receiving his word in faith and conforme their life according to his commandements And indeed this is all God requires of us So Moses And now O Israel what doth Jehovah thy God require of thee Deut. 1.12 save that thou feare Jehovah thy God and walke in all his waies and love him with all thy heart For the houre of his judgement is come A reason confirming what he had said is taken from threatning of judgement at hand the serious consideration whereof
is alive for evermore hath the keyes of death hell the which cannot be applied neither to men nor Angels but onely to Christ The most of the description is taken out of Daniel chap. 7 10. Now whereas Christ standeth in the midst of the candlesticks is signified that he is alwaies present with his Church by his word spirit to govern direct keepe preserve the same according to the promise where two or three are gathered in my name Matth. 18.20 Matth. 28 20. Ioh. 14 18. I am in the midst of them And lo I am with you to the end of the world This is for our comfort wee may not thinke that wee are left of Christ while wee are here in this troublesome world for he hath promised that he will not leave us comfortlesse albeit wee see him not with our bodily eyes Therefore beeing assured of his goodnesse and power let us not regard the threatnings and cruelty of the adversaries It is also for our admonition if Christ bee with us let us then live holily justly and soberly in his sight least he being offended at our ungodly walking we provoke him thereby to wrath against us For as hee is present for the safety of the godly so also he will take vengeance on the wicked and on such as neglect their duty towards him hence it is that he comforteth some of those Churches in the midst of whom hee walketh others he reprooveth and threatneth to punish if that they repent not Their argument is foolish who hence maintain the Vbiquity of the humanity of Christ. Christ say they standeth in the midst of the seven candlesticks The humanity of Christ is the son of man therefore as man he is present in seven that is in all places I answer the assumption is false For the words son of man signify not the nature but person of Christ wee confesse and beleeve that the person of the son of man which is God is every where And in the midst of two or three yea seven and in all places to wit according to his divinity grace and power as Augustine speaketh though according to the flesh and the nature of a true body he be in heaven and there remaine untill from thence hee come to judgement as the scriptures testifie otherwise it would hence follow also that the humanity of Christ is Alpha and Omega the beginning and the ending that is eternal because the son of man speaketh this of himself also Secondly though the assumption were granted yet it will not follow that the flesh of Christ is every where but onely in seven places and onely within and not without the Church which is contrarie to the opinion of the Vbiquitists themselves The contrarie followeth for hee was seene of John But what is infinite Theod. dial 2. and every where is not to be seene with corporall eyes as Theodore us witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the incomprehensible nature is not to be seene In the last place no consequences contrary to the analogie of faith may be drawn from visions for so there would follow many absurd things as that the humanity of Christ should have in his bodily hand the seven angels and Churches and that a real sword should proceed out of his mouth and the whole description necessarily to be taken according to the letter The which if it were so then Christ should be no longer true man who tooke our flesh really of the virgin 1 Ioh. 5 2. Philip. 3 21. neither should he be our brother For wee know when he shall be revealed we shall bee like unto him but Christ at the day of judgement shall not appeare in such a manner neither shall we be thus like unto him so that no conclusions contrary to the doctrin of faith may be taken from allegories They are yet more foolish which under the pretence of this vision labour to maintain the images of Christ the saincts in temples against the expresse commandement of God as if the son of man appeared to the end to be painted and set up in such a forme in temples or thus painted to be sent unto the Churches and not rather to this end that by these his admirable attributes the divine authority of the following epistles might be confirmed as by and by will appeare Now let us consider the description First Iohn sheweth the garments and habit wherein Christ appeareth Secondly the admirable form of his body and members which plainly sheweth that the man Christ did not appeare really but typically and the whole serveth to make knowne to the Churches his dreadfull majestie and power Like to the son of man This is taken out of Dan. 7 13 where Daniel saw one like the son of man come with the clouds of heaven So saith Paul in his epistles that Christ was found in likenesse at a man Philip. 2 7 8. Rom 8 3. Made like 〈◊〉 men that hee waâ— in the likenesse of sinfull flesh not that hee had onely the form of a true man as the Marcionites doe gather from this place But because nothing is more like to man then he that is a true man and the Apostle seemeth to give a reason of this maner of speech Heb. 2 14. where he saith that Christ himself likewise took part of the flesh and blood of the children And again vers 17. That in all things it behooved him to bee made like unto his brethren So then he was like to us in the truth of our nature Clothed with a garment downe to the foot as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth compounded of mâ—â— a foot and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or lift up by this kingly garment is shadowed out the royall majesty of Christ And girt about the paps with a golden girdle Though there is a mystery in all these things yet wee must not bee too carious in searching after the meaning of every thing therein interpreters are diversly minded about it For our part it is sufficient we know by what followeth that it is to set forth the majesty of Christ It was the maner of men in the casterne countries to gird up their garments being long that they might not bee hindred in their travaile or any other businesse so that Christs binding up of his garment with a girdle noteth his care and diligence to accomplish the work which his father gave him to doe In that it was a golden girdle is shewed his majesty Isay 11 4 of which the prophet Isay speaketh righteousnesse shall bee the girdle of his loynes and faithfulnesse the girdle of his reines Now in that Christ is girded about the paps not according to the ordinary Custom is manifested the love of Christ towards the Church because the heart which is the feat of love is between the brests Vers 14 His head and his haires were white like wool as white as snow So the haire of the
hands even so doth Christ lift up Iohn who was sore amazed first by laying his hand upon him and afterward speaking comfortably unto him Hee toucheth Iohn with the same right hand in which hee held the seven starres For by his divine power and love which never faileth hee upholdeth all the Churches with their teachers and every one of the faithfull Fear not I am the first and the last Hee biddeth him not to fear because feare disturbeth the minde unfits men for instruction and therefore the admonition at this time was very seasonable And that he might comfort Iohn the more and lift him up hee expoundeth in order unto him the whole vision First who he is Secondly what he would have him to do And thirdly unfolds the mystery of the starres candlesticks He sheweth him who hee is to the end he might know that he saw no fancie or spirit but Iesus Christ his redeemer He again calleth himself the first and the last that is God eternal as in vers 8 11 which is a seventh argument of Christs divinity Isay 41 40 44.6 48 12. as wee have already expounded For that which the prophet ascribeth to God alone Christ in this chapter three times assumeth unto himself But some heretikes object that Christ is called first as being the first of the Church under the new Testament But I answer that all the adjuncts disproove this glosse For Christ doth absolutely call himself the first and the last by which very words the prophets declare the eternity of Iehovah God Yea Christ saith that hee was not onely before the Church of the new Testament but also before Abraham Ioh. 8 58. 18. I am hee that liveth and was dead These words do clearly manifest that neither man nor Angel but Christ alone is represented here in this vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living or he that liveth Christ taketh unto himself not onely the glorious life of his humanity Ioh 5.26 but the essential also of his divinity of which hee speaketh in the Gospel as the father hath life in himself so hath he given to the son to have life in himself For chiefly he calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth because even then whe he was dead he lived Therefore he saith not I did live and afterwarddy for then there would not have been any thing remarkeable in such an expression for no man can bee said to be dead who formerly hath not been alive but hee saith J living and was dead that is both together for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was is but once in the text is referred to both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and dead In which great and admirable expression he doth openly declare his twofold nature affirming that he lived 1 Pet. 3 18. as he was God was dead as he was man at one time According to that of Peter Christ was mortifyed in the flesh but vivifyed in the spirit that is both dead in the flesh and alive in the spirit together And this is the true meaning of that place which is the same with that common tenet that Christ being dead in the flesh raysed up himself by the power of his divinity This is also confirmed by the following words Behold I am alive for evermore Hee saith not and I lived again but behold I am living or alive by the particle behold hee attributes to himself an admirable divine and everlasting life to distinguish it from that life which he received again after his suffering in the flesh Therefore he saith hee liveth for evermore that is both before his death in his death and after his death which I have expressed in these verses Vivus eram sed eram crudeli morte peremptus En vitam sine fine per omnia secula duco J was alive and did a sore death suffer Yet lo I live and so I shall for ever This is the eight argument 8 Argument of Chr. deity of the Godhead of Christ because he was dead and liveth for evermore Eniedinus the heretike objecteth that Christ is not God because he died and so ceased to be whereas God dieth not neither can he cease from being God But it is a childish objection For though God cannot die as hee is God yet Christ as is he God â—â—nlfested in the flesh 1 Pet. 3 18. suffered death according unto the scriptures mortifial in the flesh Again God hath pâ—â—â—sed the Church with his owne blood Wherefore this onely doth follow that Christ is not God according to the flesh in which hee sunffered which indeed it true although it bee opposed by the Vbiquitisis who therefore have need to consider how they wil answer to what is here by the hereâ—ike objected Further more all this that Christ doth attribute to himself is for the comfort of the Godly For Christ liveth yea is life it selfe that wee also might live through him according unto the promâ—â— Joh. 6 he that eateth me even he shill live by me and again Ioh. 16 28 I give lowy sheep eternall life and they sâ—â—ll never preish And have the keyes of hell and of death That is I have power to cast the enemies into hell Keyes are a signe of power the which Christ Matth. 10.28 doth ascribe unto God fear not them which kil the body c. but rather fear him to wit God which is able to destroy both soule and body in hel This power Christ here assumeth by which he declares himself to be God and Lord of hell and death 9 Argument of Chr. deity This therefore in order is a ninth argument proving the Godhead of Christ Vers 19. Write the things which thou hast seene If this commandement be restrained to the first vision by a threefold division of the things which he had stene which were and which should come to passe then by it the arguments of the seven following epistles are signifyed but I rather refer it to the whole revelation for he is required to write some things already past which he had seene and somethings present the things which are and some things which shall be heerafter So that the matter of the revelation is distinguished inâ—â— a threefold order by Christ himself some things he had seen already from the beginning of the Gospel under Nero and the following Emperors unto Domition some things he now saw but the greater part he was yet to see namely the things that were to come afterward To these three heads we must have regard all most in every one of the following visions The Latine version hath which must be in stead of which shall bee But the Gr. constantly readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall come to passe Moreover this proveth again the divine authority of the revelation forasmuch as it is written by the commandement of Iesus Christ But why did he commande it to bee written questionlesse that the whole Church at
all times should continually read it for their comfort and instruction which also is the end and use of the whole scripture Rom 15 4. 2 Tim. 3.16 Vers 20. The mystery of the seven starres After that the Son of man had shewed who he was whom Iohn saw he comes to unfold the mystery of the starres and candlesticks viz. that the seven starres are the seven angels or ministers the seven candlesticks the seven churches of Asia to whom he was commanded to write vers 11. The mistery The vulgar hath it the sacrament of the starres that is the thing figured by them so again chap. 17.7 I will tell thee the sacrament of the woman but it is improperly used for the mysticallsfignification of the same Bishops So he caleth the starres because they ought to shine before others in purity of doctrine and integrity of life like unto starres shining in the firmament they are said to be angels because they are Gods messengers to the Churches and the Churches are compared to candlesticks because like as the candle or light is set up into the candlestike even so the Church ought to hold forth and preserve the shining light of true doctrine that all may behold it least being in darknesse they stumble and perish thorow their ignorance Hence we learn in the first place that the scripture best interpreteth it self for what was before more darkly spoken is now clearly unfolded So Christ opened the parables to his disciples Matth. 13 in like maner this vision which at first seemed obscure is now made plain by its own interpretation For albeit the scripture doth not make clear every thing that is darkely spoken not withstanding if we diligently observe it that of Austin will appeare most true that there is all most nothing abscure in scripture which is not in some other place plainly expounded Furthermore we are to take notice of these figurative and sacramental phrases The starres are Angels that is they signifie the Angels the candlestiks are the Churches Gen. 41 27. 1 Cor. 10 4. Cont. adim c. 12. that is they signifie the Churches according to that in Genesis the seven kine are seven years that is do signifie seven years And the rock was Christ for it signified Christ as Augustine expoundeth it For there is nothing more familiar in scripture then to name signes by the things which they signify which maner of speech is not darke but plaine in regard of the analogie betwixt the signe and the thing signified wherefore it was not obscure but familiar to the scripture that Christ called the bread which was broken at the institution of the supper his body which was crucifyed for us seeing it was a sacrament or holy signe of the same Hence Augustine opening the etymologie or signification of a sacrament applies it to the Lords supper saying that the Lord Iesus doubted not to say this is my body when he gave the signe onely thereof And this is so cleare a truth that even Aloasar a Iesuite confesseth it saying that in the phrase of scripture touching dark sentences and sacraments the word which is used is to be referred to the signification of it and that the bread and wine in the Eucharist which they call the species doth signify the body and blood of Christ because Christ saith this is my body c. Indeed he supposeth there are two sorts of signes some instituted onely for doctrin and signification as in parables and darke sentences the other such as really include and containe the things which they signifie as in baptisme and the supper in which saith he is truly and properly contained as the cleansing of the soule from sinne so the body and blood of Christ and he proveth it First because Christ instituted these signes to that end Secondly the Church so teacheth And lastly because it were an easy thing for any one to institute meere and naked signes wheras it is in the power of Christ alone to appoint such signes as are full of efficacy I answer first Alcasars arguments answered that in the institution either of baptisme or the Lords supper there is no mention made of any including of the things signified in the signes Secondly the primitive Church taught no such inclusion but the new popish Church in so teaching is departed from the institution and doctrin of the primitive times Lastly though it be true that the sacraments are not meere signes yet it followeth not that they are signes including the thing signified For there is in scripture another kinde of signes which as they are signes so they are seales confirming to the faithfull the grace of Christ signified by them For properly the sacraments are signes and seales of the promise of grace which no creature could institute or bring into the Church but God alone Another expositor denieth Hoe in the Revel chap. 1. that these are figurative speeches and why because saith he those candlesticks doe not signify but are really the Churches and the starres doe not denote but are in truth the angels But both is false first because then there should be no mystery in the candlesticks or starres Secondly if the candlesticks and starres were truly Churches and Angels then would not Christ have required Iohn to write his Epistles as being absent from them but he should have delivered his message unto them as there present with him in Patmos Thirdly because then the words the candlesticks are Churches the starres are Angels should be regular expressions But this he denies and truly For they are termes of disparity What then the metaphor saith he is in the subject which doth not import that the copulative IS should be taken for the word signifieth And though it were granted here yet would it not follow that the words of Christ at the institution of the supper were of the same significatiō because Christ did not expound to them a vision but institute asacrament Now howsoever both be true yet doth not this take away the metonymical expression for in typical Sacramental assertions the tipes signes are said to be the antitypes or things signified partly indeed by a metaphor because of the analogie or likenesse that is betwixt the signes the things themselves but chiefly by a metonymia Epist 23. ad Bonif. because of the sacramentall signification For as Augustine saith if sacraments had not some likenesse with the things they represent they should not at all be sacraments for in regard of that likenesse they have the name of the things themselves Therefore as in some sort the sacrament of the body of Christ is Christ the sacrament of the blood of Christ is Christs blood even so the sacrament of faith is faith Againe that is called the soule In Levit. lib. 3.4.5 Genes 41.26 1. Cor. 10.4 which signifies the soule for it is usuall that the thing signifying be called by the name of that which it doth signifie as it is written
accounts him to be neyther hot nor cold but lukewarme who neyther is a professed enemy of the Gospel nor yet a faithfull professor thereof but an hypocrite that is one as it were betwixt both And it may be referred eyther to their life or doctrine As for the mixture of heathenish and Iewish rites in the service of God it began first to increase immediately upon the cessation of the persecution of the Romane Emperors and when the Christian Church began to enjoye ease and tranquillity And therefore I judge that these Laodiceans were not as yet guiltie of this evill but they were lukewarme as concerning faith and manners in complying with the gentiles to the end that beeing the lesse offensive unto them they might quietly enjoy their trade in that noble mart-towne which abounded with all sorts of merchants for however they desired to be accounted good Christians yet did they not forsake their former frande and luxurie The summe of all is this They mingled Christ and the world togither and made use of religion no otherwise then might stand with their profit and trade Thus they were neither open enemies to Christ nor yet his true friends but as it were lukewarme and neutrals that is fained and lying hypocrites and soo worse in Christs esteem then his professed enemies I would thou wert eyther hot or cold He wisheth they were hot that is truely zealous in faith and godlinesse for the law requireth that men should love the Lord with all their hart and with all their soul c. Thus we see that to be hot is to be upright in hart ful of love to God and our neighbour Now Christ wisheth they were cold that is altogither without faith and godlinesse not absolutely but comparatively in asmuch as they who are cold seem to be more excusable then such as are lukewarme and more easily to be reformed better avoyded then others and in this respect are lesse hurtfull then they For the sin of hypocrites is greater then theirs who are open enemies because it is a worse thing not to follow the truth in sincerity which we know then to be ignorant altogether thereof for such are more easily wrought upon by the means and sooner brought to the truth wheras hypocrites having faith onely in shew doe imagine they see but are blinde and mantaine their false opinions hating persecuting in the mean time the truth of God For example the Lutherans who beeing wedded to their false opinions are the more hardlie drawen from them For they hate and persecute the orthodoxe doctrine concerning our spirituall communion with Christ more then the blinde Papists Againe a Iew who is a professed enemie of Christ will easier be brought to embrace christian religion then an hypocriticall Iesuite drowned in Antichristian superstitions And therefore with great reason Christ wisheth that this Church were rather cold then lukewarme not that it is good to be cold but because a lukewarme condition is more dangerous and hurtfull then the other We see also in natural things from whence the metaphor is taken that hot or cold things are more approved then those things that are lukewarme Hot meats in cold weather and cold drinkes in hot seasons agree best with the stomack but that which is lukewarme is lothsome and disposeth to vomit Hence Christ desired that the Pharisees had been blinde rather then hypocrites who are uncapable of reproofe Ioh. 9.41 1 King 18.21 If saith he yee were blinde ye should have no sinne but now yee say wee see therefore your sinne remaineth And the like Elias said unto the hypocriticall and idolatrous Israelites why halt ye betweene two opinions If Jehovah be God follow him but if Baal follow him Not as if he approved the worship of Baal but sheweth that there is such a contrariety betweene it the true worship of God as that they cannot possibly bee joyned togither And hence we are taught whom we are to esteem in these our dayes to be lukewarme not such as are weak in the faith whom the scripture commandeth us to receive with all meeknesse but those who labour to joyne Christ and Belial together in faith ceremonies and manners Such also who though they glory as if they were come out of Babylon and would faine be accounted good protestants neverthelesse strive tooth and naile to uphold the superstitions of Antichrist his tittles orders garments surplices miters crucifixes images and the like Babylonish stuff brought by him into the worship of God But let us here take notice what Christ judgeth of such men 16 So then because thou art lukewarme The second part of the narration containes a threatning with a repetition of the cause thereof because thou art luke-warme I will spue thee out of my mouth Hee goes foreward in the metaphor comparing hypocrites to lukewarme water which is so lothsome to the stomack as it cannot retaine it but casts it forth with lothsomnesse and paine Even so hypocrites are abominable to Christ for he spues them out of his mouth that is he rejects them as strangers unto him I will spue thee out of my mouth Here we se the lenity and patience of Christ in bearing a long time with hypocrites yea inviting of them unto repentance preadmonishing them of their punishment before he spues them out for their obstinacie Gods threatnings therfore are to be understood conditionally I will spue thee out viz. If thou repent not Out of my mouth Here it will not follow that such as are cold are in Christs mouth or that any of the faithfull may fall from grace As Ribera subtilly disputeth For Christ threatens this not against the cold but the lukewarme who by profession and appearance are in his mouth that is in the Church of Christ but indeed are hypocrites having a forme of godlines but denie the power thereof But hence we ought rather to observe that there are allwayes many hypocrites in the bosome of the Church and especially among the Clergie this mixture therfore should not offend us for the divell wil alwayes sow tares among the wheat neyther ought we to be moved with the loftie titles of hie-priests cardinals arch-bishops bishops prelates and the like rabble of Antichrist 17 For thou sayest I am rich The third part is a confutation of the vaine boasting of this Church in which were manie rich merchants fallen into securitie and riot for riches doe often times befoole the owners thereof occasioning in them pride and luxurie And this seems to be the reason why they thus boasted to weet because they were rich and having need of nothing But it may also be rightly understood that they gloried as if they had been rich in spirituall things for hypocrites imagine that they are just and holy and need not grace and remission of sins as other men Thus these gloried of their faith but it was dead and voyd of sinceritie and love as is the faith of all hypocrites and so not
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
to the scope he applie it to the plagues and conversion of the Iewes But we are taught however Antichrist shall remaine with his Locusts yet when he shal be revealed his tyranny the power of the Locusts shal be so weakned that they shall not torment men any more or at least not so much as before they did The truth whereof we see through Gods mercie these hundred yeeres accomplished both in Germanie other kingdomes For now the biting of these Locusts is not so forcible but everie where that ancient power of those scorpions lies under contempt because the five monthes are ended And as Polydore Virgil writes perswades in his seventh booke Chap. 3. It would bee very profitable that these dregs of men as superfluous members of Christian religion were cut off utterly consumed that so they might no longer with their filthinesse staine the puritie of Gods worship And their torment He amplifies their torments from a similitude before spoken of ver 3. for as the power of Scorpions was given to the Locusts so their biting and torment is like unto that of Scorpions The paine at the beginning is indeed not great but suddenly so increaseth that if remedie be not had it will kill the person wounded within four and twenty houres even so howsoever at first men little regard the biting of these Locusts but give way to carnall reason and licentiousnesse yet at the houre of death all things appeare horrible and mortal 6. And in these dayes men shall seek death Another amplification of the torment taken from the most lamentable effect thereof by which mens lives are not onely made bitter but so detestable as that they shall preferre death of which all men stand in feare before life they shall I say desire to change life for death and good for evill Now this is not the property of men sober but mad noting how this biting shall infatuate and besott people no otherwise then as it ordinarily happens to such as are bitten by mad dogs Even so these little beasts with their stings have befooled the greatest kings and wise men of the earth as that they have suffered themselves to be dwawen lead set on work and sent wherever they would yea to be perswaded that black was white that life eternal was comprehended under the hood of Monkes that holie water purgeth sin quencheth the flames of purgatorie that so at least they might find some ease for their consciences the which notwithstanding they obtained not It is well knowen that such was the Germanes devotion to the Papacy and in their devotion such madnesse and in their madnesse such brutish obedience as that they would doe any thing how absurd soever so it were imposed by the Locusts in the Popes name for to redeem soules out of hell and purgatorie Insomuch that the Cardinal CAIETAN said as it is reported that if Luther had not been the Germanes at the Popes beck would have eaten like oxen hay for their provender And shall not finde it but death shall flee from them A further increase of sorrow they shall not finde remedie for their torments no not in death For there is no man but would rather once suffer death then to be tormented with perpetual fear and expectation eyther of purgatorie or the flames of hell fire Then shall that saying be in force Mors optanda magis sed enim sua funera passis Major ab extremo restat agone dolor Death wish'd is rather but her funerals beeing over From extreme torments felt Remaines a greater dolor Death shall flee from them because eyther through superstition or feare they be shall hindered from laying violent hands upon themselves The trembling therefore of these shall not be unlike the anguish of the reprobates mentioned in Chap. 6.16 who cried to the mountaines fall upon us and hide us from the face of him that sits on the Throne from the face of the Lamb. Notwithstanding the judgement of the last day is not here as yet treated of but thereunto are compared the torments with which the Locusts tortured men that were not sealed Now the Lord Iesus keep us from the venome of such Locusts Their forme now follows 7. And the shapes of the Locusts The reason why they are thus lively expressed before our eyes as in a table is to the end we might the better take notice shun these pestilent creatures Their figure is so monstrous horrid not like the natural Locusts that the verie sight of such a monstre would affright a man neither may we imagine the description of this monstre to bee like unto that which Flaccus jestingly describeth in the beginning of his art Humano capiti cervicem pistor equinam Iungere si velit varias inducere plumas Vndique collatis membris ut turpiter atrum Desinat in piscem mulier formosa superne Spectatum admissi risum teneatis amici If to a humane head a painter should thus doe A horses shoulder joyne and sundry feathers too And that the members all did represent in show A woman faire above an ugly fish below The friends which came to see would laugh at it I trow But this monstre is formed of diverse those the crueller sort of shapes The whole form at the first appearance represents a fiery warlike horse having a mans face and hair of a woman but Lions teeth strong to rend asunder a breastplate of iron to bear off blowes the sound of his wings terrible the taile stinging as a Scorpion ready to hurt every one to be short not unlike to the Chimera or monstre in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Lion before a dragon behinde and a goat in the middle Now certaine it is that these similitudes are not to bee taken properly but mystically as wee have distinguished the forme of them in the analysis partly by their outward proportion as members body partly by their habit and armour and partly by their head by all which is signifyed the power and force of these beasts And it doth so fully agree with the Antichristian clergie as that nothing can bee more evidently spoken But now let us consider the particulars Like unto horses prepared unto battel Horses prepared for warr are wel fenced armed fatted having fierce riders on their backes thereby become very cruel with a blinde force rush terribly upon the enemy With the like cruelty these Locusts beeing fatted and pampered in their cloisters strengthened with the power of Abaddon their rider they furiously oppose the Gospell of Iesus Christ some by railing in their Pulpits by disputations pasquils c. Others by cruel counsels bloody designes as the histories of Emperours but chiefly of the Henries Fredericks Othoes have testified long agoe namely that they more frequent stables then temples better know how to handle bridles then bookes more fitted prepared to occasion and wage warre to the destruction of the Christian common
that unto us a certaine deliverance is here shewed but confusion to the adversaries Let us therfore patiently suffer his tyrannie for it shal neither dure long nor hinder our salvation For being overcome we conquer Euseb lib. 4. histor cap. 12. This caused Antoninus the Emperour to forbid the governours of Asia to draw the Christians before their tribunals and punish them because saith he by dying they overcome for they rather choose to die for Christ then to live After three dayes That is as Rupertus saith well After a little while although it seem long see v. 9. First the miraculous vivification glorification of the witnesses is described Secondly the effects following upon the enemies For the first The spirit of life That is their vital spirit by an Hebraisme or life that is the soule or ghost which they gave up at the hour of death is said to enter into them from God that is by a divine miracle and that they stood upon their feet which phrases seem to be taken out of Ezech. 37 and shew both Gods omnipotencie by which he restores the dead to life as oft as he pleaseth as also the immortalitie of the soule which though separated from the bodie yet is not killed by tyrants but doth live with God shal return from him into its own bodie againe Now to the sense The Papists take it for the miraculous restauration of the two witnesses Enoch and Elias from death to life after three dayes Papists opinion touching the vivification of the two witnesses And Ribera disputeth how the raising and glorification of the witnesses agrees with that of Hebr. 11. That without us they might not be consummated or perfected But their fabulous opinion touching Enoch Elias hath often been refuted the which is here also manifestlie contradicted in that the two witnesses are said to have tormented the inhabitants of the earth Now it is absurd to imagine that two poore prophets should torment all the tribes peoples nations and tongues of the whole earth in the space of three yeeres So that this dualitie of the witnesses so to speak cannot be restrained to two individuals or unto two precisely Now however the vivification of the witnesses shall literallie come to passe in the end of the world yet unto that the spirit here hath no respect at all But by this vivification is signified a perpetuall restoring of witnesses unto the Church militant viz that in stead of such whom Antichrist puts to death the Lord will raise up others to hold forth the testimonie of Christ and strongly oppose the Beasts kingdome For when Antichrist shal thinke that all Christs witnesses are suppressed then others restored to life shall renew againe the battle against him As therfore Elias is said to have lived againe in John Baptist not by a Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the sowle out of one bodie into another but in condition or nature of office because John came in the power and spirit of Elias preparing the way for Christ So the two witnesses As for example John Husse and Jerome of Prague being killed by the Beast they lived againe after three dayes an half in Luther Melanchthon others c. And to this purpose that of Husse being led to his martyrdom doth excellently serve At the end said he of an hundred yeeres which before God are scarsly three dayes yee shall answer to God and to mee He said also now indeed ye burn a Goose for Husse in the Bohemian tongue signifies a goose but out of his ashes shal arise a swanne which yee shall not be able to rost Foretelling that which afterward came to passe for just so many yeeres after Husse was burned Luther begane to oppose Popish pardons which was the beginning of reformation and bringing down of Popery This restoring of the witnesses to life serves for the consolation of the Church militant feeing there shall alwayes notwithstanding all Antichristian persecution be some faithfull professours of the truth who shall strongly fight for the glorie of Christ So then if Antichrist kill the two witnesses God will againe vivifie them and make them to stand upon their feet by raising up others in their place That which is added touching the Glorification of the witnesses serves also to comfort us For to whom Antichrist shall deny the fellowship of men to them God will vouchsafe a heavenly fellowship such as he shal exclude out of the world God wil receive them up into paradise they whom here he will not admit to be honourablie buried them God will crown with the glory of everlasting life This is that which followeth v. 12. 12. And they heard a great voyce from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same houre was there a great eartquake and the tenth part of the citie fell and in the earthquake were slaine of men seven thousand and the remnant were afrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe commeth quickly 12. And they heard a great voyce Not the enemies but the witnesses restored to life heard this voyce This shall be Christs voyce who according to his promise will call his witnesses unto him into glorie It shal be Great because of the power thereof for it shal bring the witnesses to glorie and strike a terrour into the adversaries Come up hither To me into my glory that where I am yee may be also Ioh. 17.24 And they ascended up into heaven in a cloud After Christs example who ascending into heaven was taken up and received by a cloude 1 Thess 4.17 And often the cloudes are called Gods chariot Christ also shall return in a cloude to judgement And we shall be caught in the cloudes to meet the Lord in the aire Now to seek for other allegories in this cloude is needlesse Moreover this glorification of the Martyrs begins presently at their departure out of this life when their spirit goes unto the Lord but shall be comsummated in the last day the which was shadowed out before in Chap. 6. under the fift seale Moreover this also serves for the honour credit of the witnesses that the Lord will wonderfully preserve their doctrine though condemned by Antichrist as hereticall and propagate the same far and neere in spite of all adversarie power whatsoever Thus the world shall know that they were no deceivers but the true witnesses of Iesus Christ And therefore in this place the spirit doth animate the professours of the Gospel least being terrifyed by the tyrannie of Antichrist they should prophesie the more remissely If he labours to put them to death God wil restore them to life If he cast reproach on them in this world God will crown them with glorie in heaven For blessed are yee when men persecute you rejoyce for great is
because many subscribe unto it Whosoever therefore the authours be their reasons are to be examined First The third opinion expounded and proved this Beast doth very well agree with the little horne in Daniel cha 7.8 which signifies either Antichrist himself or at least is a type of him as the most learned Christian interpreters do acknowledge for what Daniel speaks of the little horne Iohn doth almost in so many words ascribe unto this Beast that he hath a mouth speaking great things and blasphemies that he makes warre with the Saints and overcomes them and that for the space of fourty two moneths or for a time times and halfe a time c. Secondly this Beast rising out of the Sea and that in chap. 11 ascending out of the bottomlesse pit are undoubtedly one because the figure and time of wrath and warre doth agree and that it is one not onely Arethas and Andreas but also Anonymus Ribera and Gagneus do acknowledge viz. that Antichrist Furthermore this sevenheaded Beast and the Beast on which the woman sits chap. 17. is one and the same altogether as the description shews and shall more plainly appeare afterward Now the Beast there v. 11. without all doubt though in a great mystery denotes Antichrist with his kingdom and seat and therefore the Beast here is to be understood of him also Lastly the attributes of this Beast agree to none more evidently thē to Antichrist First in this that the whole earth with admiration followed the Beast the which thing is most true for the whole Christian world readily indeed honoureth Antichrist as sitting in the temple of God boasting himselfe that he is God and holinesse it self Now the Romanes heretofore did hardly with great force of armes subject the world under their power And as for the Mahumetanes hitherto they have enlarged their Empire onely by slaughters and effusion of much blood Moreover it accords in this that on his heads he had a name of blasphemy and with his mouth he speaketh great and blaspemous things Now howbeit it is true the Romish and Turkish Empire ever hath been and still is very blasphemous yet the Romanes were and the Turks still are blasphemers without the Church and ignorant of God and Christ as the Apostle speaketh of himselfe what he did when he was a Pharisee But Antichrist sitting in the Church of God under the name of Christ grievously blasphemeth the same and will be accounted by his followers a god yea most proudly lifts himselfe up above all that is called god It is true the Emperours Nero and Domitian were sometime so athistically mad as that they would be divinely worshipped But that was nothing in comparison of Antichrists arrogancy whose footsteps are adored by Kings and Emperours Againe in this likewise the agreement stands that he makes warre with the Saints the which thing I grant that the Romanes and Turks have also done But Antichrists warre with the Saints by the confession of all men shall be far more cursed and cruell for it shall not be a civill warre onely as in killing the body and confiscating the estates of men but a spirituall likewise selling tormenting and killing of soules Lastly it agrees that he hath power over every nation kindred and tongues it is true the Romanes did very farre enlarge the bounds of their Empire that so they might be the Lords of the world The Mahumetanes also Lord it far and neare yet without the limits of the Church But Antichrist sitting in the temple of God so far forth as the temple of God or Christian Church did visibly appeare should under the pretence of religion usurpe the Empire as Monarch and Head of all All which things considered I suppose that the third opinion touching the Beast-Antichrist is sufficiently confirmed Notwithstanding if these things are not fully satisfactory to any such then I onely desire that they will rest in the reasons laid down untill they heare Iohn himselfe in Chap. 17. give the interpretation of this mysterie For from that fountain the sence of this place is to be drawn howsoever those interpreters seem to me inconsiderate who apply all the mysteries of that place to this here for they ought to observe that the spirit doth purposely and in great wisdom produce this monstre in foure distinct visions viz. the third fourth fift and sixt acting or suffering diverse and different things that the former things may the more clearly be known by the latter And hitherto indeed such of the Papists agree with our interpreters Who Antichrist should be questioned betwixt us and the Papists The Papists description of Antichrist who acknowledge Antichrist to be noted by this Beast whither wholly considered or in one of his heads But we disagree in judgement about the question who is that Antichrist figured out by this Beast The Papists that the Pope might not be suspected to be he feign such an Antichrist as we have more then once before spoken of to wit a certaine Jew begot by an evill spirit and to be borne of a Iewish woman near the end of the world whom the Iews shall acknowledge for their Messias and who as they say in the space of three years and six moneths shall subdue all the kingdoms of the world yea the Romane Empire also but yet not take up the title of a Romane Emperor seduce the whole earth rebuild the temple of Ierusalem sit and reign there he shall restore Rome which ten Kings having thrust out the Pope had burnt with fire there he shall reign and literally fulfill all things which here are recorded of both Beasts Touching the vanity of which fabulous opinion which al may see was forged for the destruction of the Christian world we have spoken enough before on Chap. 9. and 11. Our Divines on the contrary affirme Antichrist described by the Protestants that no man is more evidently represented by this most monstrous Beast then the Papall Empire or Pope of Rome of whom Alphonsus Mantuanus thus writeth Iohn saith he being to describe Antichrists ravenous extortion venemous rage against the godly types him out under the monstrous image of a horrible Beast which neither could be termed a Lyon or a Beare or any such like creature but one in whom was conteined the fiercenesse of all wilde beasts By this Beast therefore Antichrist is undoubtedly to be understood whensoever then Antichrist is mentioned we need not seek him in Babilon but in the head of the fourth Monarchie to wit at Rome c. Furthermore I see not who he should be save the Pope whose kingdom and tyranny if we compare with the things spoken in Daniel of the little horn it will abundantly appeare that it is be who fully acts all the parts of Antichrist c. This opinion seems indeed to Alcasar to be foolish and vain Alcasars reasons answered but not so unto us in the least but rather he himself is ridiculous in deceiving
in stead thereof is the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou sawest to wit not now onely but twice before also Besides the rule of articles on which the adversary grounds his deniall is altogither sandy and weake as not beeing strictly observed neither by humane or divine Writers especially in this prophesie as many examples might bee alledged for it both wayes as Chap. 13.11 14.1 where the Lambe and Dragon which had bin before spoken of are in the Greek written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And on the contrary the whore not spoken of before with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we noted ver 1. Therefore the Iesuites exception is childish But that this and the former is all one beast appeareth See the Preface first by the same ascending out of the bottomlesse pit secondly the heads and hornes of both are the same Thirdly by their blasphemies wherewith they are both full Fourthly their worship is the same Fiftly both have all one kind of worshippers to wit the reprobate inhabiters of the earth not written in the booke of life Lastly Ribera himself confesseth that the beast in C. 19.20 and 20.10 which shal be cast into the lake of fire with the false prophet is Antichrist and not the devill because there the devil is expresly distinguished from the beast Now nothing can be more clear then this viz. that that beast and this is one and therefore there is no shew at all to imagine that this beast should be the devill Notwithstanding if Ribera will needs have it to be so understood what will be gaine by it namely this that Rome and the Pope shall ride on the devils back for who is this horseman that sits on the devill but Antichrist And what also the womans riding on the beast is I have shewed in the Preface Now let us see the colour and blasphemous names of the beast the habit also of the woman her forehead and belly Sitting upon a scarlet coloured beast He describes the forme of the beast that caried the woman to the end his nature might bee the more easily and better knowne First he is scarlet coloured or rose-coloured because as Plinie saith its like to the cleare and precious red coloured rose most pleasant to the eyes For coccum or coccâ—â— the word here used is a grain to die withall growing of a red hearb serving to die purple or scarlet of which colour were the armour-coates of Kings This Kingly colour therefore of the beast denotes his royall magnificence as also his deepe hypocrisie for Antichrist makes a very faire shew to the world blinding the eyes of men and deceiving their mindes with Vizards and Impostures It may also signifie his bloody disposition for scarlet is of the colour of blood now in verse 〈◊〉 Iohn sees the woman drunk with the blood of the Saints And it is well knowne that the Romish Court for some ages hath used this colour that so it might set forth the proper Livery of the Romish Court whose purpled fathers in whom resides the power to create Popes are clothed in scarlet Secondly the beast is full of blasphemous names Which may be understood either because in stead of trappings or barbes which horses have he weares the names of blasphemies on his head or because he vomits them out with full mouth Both which agree to the former description Chap. 13. ver 1. 5. where the beast bad names of blasphemies on his head and afterward opened his mouth blaspheming God his tabernacle and the inhabitants of Heaven at which thing a godly minde cannot but tremble very much This shall bee the Theologie of the Beast such his kingdome full with names of blasphemy The Names are either persons as before Chap. 3.4 Or blasphemous doctrines For the beast as we have formerly shewed shall be wholly defiled with blasphemies insomuch as not a haire shall appeare without it Now what these blasphemies are it hath been opened in Chap. 13. I. He blasphemeth God in boasting himselfe with his Tripple-crowne to be Lord of Heaven Earth and Hell II. The Tabernacle of God in transforming the Spouse of Christ into a loathsome and filthy Strumpet the Temple of the Lord into an impure Brothelhouse III. The Inhabiters of Heaven in making them whether willing or not willing to be their gods and faviours and for more sake gives divine honour unto them Thirdly the Beast like to the monster Hydra hath seven heads and ten hornes fully resembling the beast before mentioned save onely that the hornes here have no Diadems the which thing was not indeed needfull to bee added because afterward in verse 12. the hornes are said to bee the kings on whom he set the Crownes Touching the forme of the rest of his body as his belly mouth and feet it is not here expressed because we had it in Chap. 13. notwithstanding if we consider his chiefe parts wherein lies his whole power the rest of his body may be easily knowne as a Lion by his Claw Thus much of the beast 4. And shee was arrayed in purple Now followes the description of the woman first by her glorious luxurious and whorish attire as if shee were another Cleopatra or Rhodopa Purple and Scarlet is Queenes clothing such as afterward the woman boasteth herselfe for to be being according to the Proverb like lips like lettice The colour of the Beast and the woman agrees viz. The colour of the beast woman is the same being royall hypocriticall and tyrannicall arguing the proud wicked and cruell minde of both The rest of her attire bewrayes her whorish luxuriousnesse viz. Gold Pearles and most precious Stones with which her haire head eares necke and fingers are made glorious and transplendent in the eyes of the world This is the Persian religion and Sybaritican luxury of Popes The whorish luxuriousnesse of the Popes and the whole Romish whorish worshippe which is to be seene in the Palaces Steeples Corners of streets high Arches Images Baths Temples Roofes Crosses Altars Idols Robes Mitres and other Babylonish Monuments all of them glistering with gold purple scarlet and precious stones whereby the whore bewitchingly allures the inhabitants of the earth like as Daniel foretold that Antichrist should adore his god of Forces with gold silver pretious and desireable stones Now howbeit the blind world is delighted with these fancies lib 2 offic c 28 yet the worship of God doth not stand in need of these toyes for as Ambrose saith The sacraments want not gold neither are such things which are not bought with gold pleasing to gold If thou aske whence hath the woman all these great treasures I answer by her fornication with Kings Merchants and Mariners the riches of the whole world have flowed to Rome as into an unsatiable gulfe as wee shall see in the following Chapter The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is