the same Adonikam afterward in Nehemiah are numbred sixe hundred three score seaven in the 7. chap. ver 10. The rest of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aretas in the later writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like partly are not the names of any man or at the least not of a people partly nothing was to be feared from them to whose knowledge soever they should come Romiâ—th or Romagnus Romane come nighest of all but the fourth property reiecteth this also which could not be of force inough to recover the favour of the Beast The Grecians willingly acknowledged themselves to be Romanes and of a long time boasted of this name Constantinople was commonly called New Rome yet in the meane time they were greatly hated of the Beast untill at length they did shew their consent with the Latines and yeelded the Primacie to the Latine Pope Therefore all accounts being cast I thinke that Lateinos is the name which the Spirit here biddeth us to number Which is a name whose letters after the account of the Grecians doe accomplish this number and unto which all the other properties doe agree and so much the more because from the Apostles times it hath ben extended to us and the event hath so confirmed it that it is now more cleare then the light at noonetyde which was darke before For so Ireneus in his 5. book chap 29. against heresies But saith he the name Lateinos conteineth the number sixe hundred threescore and sixe and it is very like to be true because the most substantiall Kingdome hath this name for they are Latines who now doe raigne But wee will not boast of this Such are his wordes As though this were not the opinion of him alone but he had received it froÌ„ another but from what other man is it likely then from Polycarp whose scholar he was and he Iohns scholar Such therefore are these Beasts whose lively image wee see in the Romane Pope who according to the plaine interpretation of the wordes the events of the times and agreablenes of all things so fitly without any violence casteth himselfe into every part of this first paterne and that even to the least appearances and likenesses that I thinke the very Papists themselves cannot doubt any more who is Antichrist And thus farre coÌ„cerning the Dragon and the Beast according to the consideration of knowledg encreased which should come under the blowing of the seventh trumpet for Hitherto doe the thirteene Centuries extend ending in the yeere 1300. to wit in the number of the name of the Beast that is a little after that the matter was brought to a point with the Grecians who submitted themselves to the Latine Pope with which number of his name the Spirit also coÌ„cludeth this Prophecy of the Beast shewing a very great consent of the issue in every part CHAP. 14. THEN I beheld and loe a Lambe stood on mount Sion and with him an hundreth fourty and foure thousande having his fathers name written on their fore heads 2 And I heard a voice from heaven as the sounde of many waters and as the sounde of a great thunder and J heard the voice of Harpers harping with their harpes 3 And who did sing as it were a new song before the throne and before those foure Beasts and those Elders and no man could learne that song but those hundreth fourty and foure thousande to wit those which were bought from the earth 4 These are they which are not defiled with women for they are virgines these follow the Lambe whither soever he goeth these are bought from men being the first fruites to God and to the Lambe 5 And in whose mouth was founde no guile for they are without spot before the Throne of God 6 Then I saw an other Angell flying in the middes of heaven having an everlasting Ghospell to preach to them that dwell on the earth and to every nation tribe and tongue and people 7 Saying with a loude voice feare God and give glory to him for the houre of his iudgement is come and worship him which made heaven and earth and the sea and the fountaines of waters 8 And there followed an other Angell saying it is fallen it is fallen Babylon that great Citie because shee gave the wine of the wrath of her fornication to drinke to all nations 9 And the third Angel followed them saying with a loude voice if anie man shallworship the Beast and his image and receave his marke in his forehead or in his hande 10 The same shall drinke also of the winne of the wrath of God of the pure wine I say which is powred into the cuppe of his wrath and he shal be tormented in fire brymstone before the holy Angels and before the Lambe 11 And the smoke of their torment shall ascende evermore neither shall they hav anie rest day and night which worship the Beast and his image and whosoever receiveth the printe of his name 12 Here is the patience of the Saincts here are they that keepe the commandemeÌ„ts of God and the faith of Iesus 13 Then I heard a voice from heaven saying unto mee write blessed are the dead which dye for the Lords sake from henceforth even so saith the Spirit for they rest from their labours and their workes follow them 14 And I looked and beholde a white cloud and upon the cloude one sitting like unto the Sonne of man having on his head a golden crowne and in his hande a sharpe sickle 15 And an other Angell came out of the Temple crying with a loude voice to him that sate on the cloude thrust in thy sickle and reape for thy time is come to reape for the harvest of the earth is ripe 16 Then he that sate on the cloud did thrust his sickle on the earth and the earth was reaped 17 Then an other Angell came out of the Temple which is in heaven having also a sharpe sickle 18 And an other Angel came out from the Altar having power over the fire and cryed with a loude voice to him that had the sharpe sickle saying thrust in thy sharpe sickle and gather the clusters of the vineyard of the earth for her grapes are ripe 19 Then the Angel did thrust in his sharpe sickle on the earth and cut downe the grapes of the vineyard of the earth and cast them into that greate wine presse of the wrath of God 20 And the wine presse was troden without the citie and blood came out of the wine presse unto the horses bridles by the space of a thousand sixe hundred furlongs Analysis VVEE have spoken of the thinges done by the enemies it followeth in this chapter concerning the vertue of the citezens declaring what was the condition of the true Church since the time that the battell was ended in heaven the Dragon cast foorth into the earth chap. 12.9 and the Beast began to come out of the Sea chap. 13.1 Which
purpose by very small thinges and having a faire colour He would abhorre Idols in words as much as any other and would cry out that the honour which he commaundeth to be given to Jmages is farre from this ungodlines by such wordes deceaving the unskilfull and bringing them into this offence of which the Spirith speaketh 15 So thou hast c. The reddition of the similitude whose proposition is not spoken a word of Thus it should be full As once the Israelites had those that held the doctrine of Balaam so thou hast them that holde the doctrine of the Nicolaitanes In stead of the proposition he attributeth the doctrine of Balaam to the Pergamen Church because it was proper to his Antitype but from whence may be gathered the first part of the similitude But this poison of the Nicolaitanes had infected doubtlesse Pergamus ¶ Which J hate as before the comon translation is repent likewise And so he beginneth the verse following in this sense as I have warned the Ephesine Church so doe I admonish thee But this is weaker then if he did commaund simply repent 16 I will come against thee quickly and fight against them He threatneth a double punishement one against the Church it selfe against which he saith that he wâ—ll come quickly The other against the corrupters against whom he saith he will fight with the sworde of his mouth For wee may not thinke that he will come against the Church onely to take away those plagues destructions of men for this could have no feare but would be a thing to be chiefly wished but shee also must suffer the punishment of her negligence as they of their wickednes Therfore this violent breaking into the Church was a certen chastisement by warre or some such calamity as is manifest in the Antitype whose times were very troublous partly by the overflowing of the Northerne Barbarians partly by the Saracens whom the Devill armed against the seed of the woman after shee fled into the wildernes as we shall shew at the chap. 12. to which times these things perteine but here generally and obscurely shewed because this place suffered not any ampler light The other punishment is against the Balaamites against whoÌ„ he will use the sworde of his mouth For we must observe how he distinguisheth these from the Church of her he sayd I will come against thee then turning his speach to the Balaamites and J will fight saith he against them But what is it to fight with the sworde of his mouth Whether to inflict the punishments which he hath threatned in his word Certenly Paul saith that he had in readines wherewith to punish all contumacy 2 Cor. 10.6 And Ieremy is set of God over the nations and Kingdomes to root out and destroy c. chap. 1.10 For there is no weapon in the whole armory of the world so effectuall on both partes Wherfore seeing by the iudgement hereof all fornications and Idolatries are appointed to a iust punishment worthily may he say that he will fight with that sworde according to the rule whereof the pronounced iudgement is exercised But nowe when in an other place it is sayd of Antichrist that Christ shall consume him with the spirit of his mouth 2 Thes 2.8 which maner of speaking what force it hath we have learned by experience to wit that his errours convinced his lyes detected then his fraude and deceits set in the open light he shal be brought to destruction these wordes seeme to have the same meaning And certenly after that the Church was for a while scourged by those Norther Souther barbariaÌ„s Christ begaÌ„ to vexe those PerganieÌ„ impostours with the light of the truth for about the yeare 1120 arose certeÌ„ godly men which preached openly that Antichrist was come that the holy dayes Ecclesiasticall broken songs prayers for the dead pilgrimages oyle extreem unction the rest of that sorte were superstitious things Worke Trip. Henric. Mon. Thol To these were added in a short time after the Waldenses the Albingenses Parisienses who published a booke of the perils of the Church many other private men FroÌ„ theÌ„ce began this fight which was soft in the beginning terrible rather in the shaking of the sword then in wonding but after coming to a iust full battaile as after we shall see which hath fallen out prosperously to the godly hitherto by the grace of God but most unhappily to them that dwell at Rome in the throne of Sathan 17 He that hath an eare Let every one drowned in the Romish superstitioÌ„s give eare let him attende hearken in what account with God is that unmaried Vicar of Christ of what price is that famous much spoken of Rome that Chaire of Peter the piller of truth mother of the faith of all Churches to wit that chief Prelate that wicked Balaam the very city which is renowmed with the vaine praising of men the gate of heaveÌ„ is the very palace throne of the Devill Neither let any thinke that hatred doth wring these words from a man that is an adversary but let him compare the prophecy the event which if he shall see to agree in all things let him know that he is warned of the daÌ„ger not so much by the words of maÌ„ as by the H. spirit ¶ To him that overcometh I will c. The reward is threefould hiddeÌ„ MaÌ„na a white stone an unknowne name written upon it Every one of which fit the times in a wonderfull manner As for Manna it is the meat of the wildernes ministred froÌ„ God when there was no meanes to have other bread And in this Pergamen state when the company of the Nicolaitanes Balaamiticall ofspring that is Romane Jdolaters possessed all places the Church was conversant in a waste unpleasant terrible wildernes whether wee shall see the woman betake herselfe flying from the Dragon ch 12. But Christ feedeth the same with the meat of the wildernes as once the Israelites For he will not be wanting to his in the most hard times but bestowe aboundaÌ„tly the ioy of the Spirit wherby not onely they may be preserved in life but also be very glad as for the greatest ioyes Therefore this Manna is the same meate with the fruite of the tree of life in Paradise as hath bin observed afore ver 7. but the manner of ministring of it is divers there in a most chast pure and flourishing Church it was the fruit of the tree in the middes of the paradise of God here the truth being despised contemned trode under foot utterly opressed with most thicke darknes it is MaÌ„na the foode of the wildernes this meate should be hiddeÌ„ froÌ„ the world they should suppose theÌ„ famished who had fled into this wildernes as the Egyptians did thinke the Israelites for this cause would perish suddeÌ„ly But God did sustaine his extra ordinarily with this bread of Angels Yet there is this
restored Philadelphia finde it to be longe before all these things be performed Within two hundred yeares after shee was borne againe shee shall see the issue end of all these things as the Prophesy following shall declare with God his helpe ¶ Holde that which thou hast that no man may take away thy crowne Goe on couragiously in the rase wherein thou hast begunne keepe thy sanctity of manners purity of wholesome doctrine severity of heavenly discipline least if thou shalt beginne to relent any thing in this matter an other take thy crowne from thee But what crowne is this The honour which shee shall receive from the enemyes brought under her and worshipping before her feete ver 9. Which manners of rewards doe depende on the dutyes of godlines unto which they are propounded and are taken away some time from the saints for a correction of their cowardlinesse Wherefore they doe unskilfully who transferre these things unto eternall life as though that could had ben taken away from the elect or at the least wise as though they should alwayes waver as for an uncerten and doubtfull thing of which they could have no sure hope as long as they dwell on earth It may come to passe and allwayes it cometh to passe that the wicked may deceave themselves with a false persuasion But the elect have the Spirit who witnesseth that they are the children of God neither can he the authour of all trueth either deceave or be deceaved Rom. 8.16 Although if any thinke that there is the same reason of the earthly and heavenly reward of which they will have that to be at least a type the same thing may be answered truly and rightly which wee have sayd before touching the booke of life ver 5. That many are called but fewe chosen Now the crowne may be taken away from them that are called not persevering the which for a time they did hope for in which respect it is called not without cause their crowne But how doe they tryfle who wrest unto the elect that which perteineth to the called onely because they invy that others should have that certenty or asseurance of salvation which themselves feele not As touching the wordes take it is here the same with that of Mat. 5.40 and take thy coate that is take away 12 Him that shall overcome I will make a pillar word for word in the greek He that shall overcome I will make him for the overcomer I will make or as touching the overcomer J will make him an Hebraisme of the nominative case absolute such as we have observed in the chap. 2.26 The reward is that he shal be like a pillar in the Temple of God that is he shall abyde firme stable in the Church of God neither shall he feare any ruine or fall in what manner soever the rayne shall fall the flouds shall come and the windes shall blowe all things at one brunt shall fall upon it He alludeth unto those two brasen Pillars placed in the Temple by Salomon which did figure out the stability of the children of God 1 King 7.15 And so is this Church by the grace of God not defiled with schisme and fowle apostasy as lately wee have seen the Sarden Church which taking noe care of a full reformation by the iust iudgement of God lost many cityzens losing them as a figge tree her unripe figges so farre of is it that they should be a Pillar Philadâ—lphia should be free of this sorowe not because shee should see some Apostates who should fayne godlines for a time but because those fewe should more commende her faythfullnes in trying and casting out of Hypocrites then cast upon her any blot of schisme and defection ¶ Neither shall he goe out any more The pillar is declared by a double property one of continuance an other of a name written upon the first is signifyed in these wordes and he shall goe out noe more the force of which seemeth to be this that they may meet with a secret doubt which peradventure might trouble some bodyes minde because when the city was takeÌ„ by Nebuchadnezzar those pillars were broken and the brasse of them was carryed to Babylon Ier. 52.17 Least any should feare that the same should befall him namely that although for a time he shall be placed in the Temple yet at length he should be banished away he biddeth them to be of good courage For he promiseth that this pillar shal be such as no Nebuchadnezzar shall ever breake in peaces neyther ever carry away by any force The Sonne abideth in the house for ever Ioh. 8.35 The bond woman with her soÌ„ne ist cast out but the heire shall live allwayes in the sight of his father Gal. 4.30 and c. ¶ And I will write upon him the name of my God The name written is three fould of God of the newe Ierusalem and a new name of sonne All which are spoken according to the manner of the Pillars in the Temple the figure wherof the Spirit here declareth pointing unto it as with the finger by the same thing teaching by the way that nothing was ordained there in vaine although it might seeme to be of never so small moment Salomon adorned the two erected pillars with two names The one on the right hand he calld IACIN that is he shall stablish That on the left hande BOAZ that is in him is Strength 1 King 7.21 not onely shewing by the matter it selfe of the pillars but also by the names in what firme estate the elect doe stand before God both present and future For the present the children of God have strength in themselves for the time to come God will so stablish them by his grace that they can never fall away from him altogither Although that I may put you in minde also of this further that they seeme to signify the two Churches by that on the right hand Jacin the Church of the Jewes which God at length in his time should stablish having not yet gotten stablenes because of their harneded heart wherby they should refuse Christ when he should come by that on the left hand Bohaz the Church of the Gentils because of the present strength which should be in it when shee should embrabce Christ at the first hearing So Christ would write names upon those Pillars better then those Jacin Bohaz For first he will imprint the name of his God that it may be manifested to all men that they have bin set at liberty to be Gods chiefe treasure and riches as it cometh to passe in things marked openly which doe shew by their titles to every one that looketh on them whose they are In which sense it was said in the 9. ver and they shall knowe that I have loved thee In which respect also holines to the Lord is written upon the belles of the horses in Zachary 14.20 The second name is of the newe Jerusalem of which in ch 21.2 to
he reproveth also Kings for their sakes saying touch not myne annointed and doe my Prophets noe harme Psalm 105.14.15 For the Lord shall roare out of Zion and his voyce out of Ierusalem Amos 1.2 Why thē is not the world wise at last when it seeth that this is the fountaine of all evills because it doth entreate so contemptuously and unworthyly the Church And the lightnings and terrible thunders doe signify punishments and not to be avoided by any meanes as which doe fall violently upō men from heaven But to what ende are voyces added Surely voices doe note out often times the craking of thunders as Exod. 19.16 And there were voices and lightnings and a thicke cloude upon the mount and the voyce of a trumpet very lowde So in chap. 20.18 And all the people did perceive the voyces and the voice of a trumpet But seeing in this place there is expresse mention of thunders the voices are referred to some other thinge namely to the sounde of the trumpet For he doth allude unto that fearfull sound of the trumpet in giving of the lawe wherby the Israelites were summoned to appeare at the Tribunall seat and iudgement The sounde whereof when it continued and waxed very stronge Moses sayd I doe feare and quake Exod. 19.19 Heb. 12.21 For the expectation of iudgement did more abash and trouble their minde then the present horrour of some terrible spectacle the feare of which the minde can susteine in some sorte unlesse it be troubled with the conscience of sinne when it shall be cast downe with the feeling of this it quaketh at every shewe of evill as if torments were prepared and by and by to be undergone The voices then here are some strange things betokening some evill to come or stinges of conscience with which the mindes are allwayes tormented with expectation of some more grievous thing to come This feare shal be as a torture to the wicked tearing and vexing with greater torment of minde then any present though grievous calamity Such then are the weapons which are layd up in this armory which in deede are drawne out and brought forth in a readines for taking of vengeance even as the use either of the whole Church or the necessity of any of the saints privatly doth require Wherfore there is no caufe why they should feare the wicked world for whose defense so grievous punishments are prepared ¶ And seaven lampes of fyre After the grace of protection are declared the giftes of sanctification of which the inward are signifyed by the seaven burning lampes after the account of the seaven spirits which are before the throne chap. 1.4 For by the flame of these those lampes doe burne with that difference onely wherby the river differreth from the fountayne The which thinge the lampes doe signify vessels of a certen and limitted measure whereas the Spirit himselfe is unmeasurable and cannot be included in any straight vessels For which cause he was before most free not limited by any addition of any measurable quantity where mention was made of him as of the third person of equall glory and maiesty with the Father and the Sonne chap. 1.4 And these lampes are called the seven spirits of God both because they are gifts that flowe from the Spirit and also there is a most straite ioyning togither of the effect with his cause For they be most sweete fruites which the Spirit created in the hearts of the saincts in giving them faith hope charity peace ioye praye and the other things with which the elect are sanctifyed They are likened to lampes of fyre according to the custome of the lightes in the Temple which were to be lighted every day of Aaron and his sonnes Exod. 27.20 For the Spirit will have them to be kindled in the hartes of the elect by the labour of the Ministers through the worde and sacraments and not to be expected contrary to the order delivered to us of himselfe There is the number of seaven because of the manifold varietie of giftes wherewith he adorneth the faithfull as every where that number is used to note an infinite number Last of all these giftes are compared to fyre for the lampes are of fyre burning before the throne because they inlighten the minde burne up the stubble of the inbread corruption and kindle a desyre of all godlines which Iohn calleth the Babptisme of fyre Mat. 3.11 And howe great confort ariseth from thence that the name of the Spirit himselfe is attributed to those giftes Which are saith he the seaven Spirits of God From which the faithfull may understand that that force which they feele in their hearts raysed up of God is a most sure pledge of God dwelling in them Such then are the inward giftes of which the Church shall never be destitute but some congregation of the Godly shal be remayning alwayes in which those seaven lampes shall burne 6 There was also before the Throne a Sea of glasse The first outward gift which serveth for those inward as the instrumentall cause is the Sea of glasse which seemeth to be some very great vessell and huge lake after the likenes once of the Sea in the Temple of which 1 King 7 23. Likewise he made a molten Sea This Sea is to be understood of such a vessell For howe can that which is before the Throne compassed with a company of Elders standing rounde aboute be spred abroad on every side like the sea properly so called The circuite in deede of the Elders may extende so farre as the compasse of the earth yet it behoveth us to remember that the thinge was shewed to Iohn in a type that wee should not thinke of any such unmeasurable space Both the name and the largenesse of the vessell doe shewe the fulnes of all giftes which the Church doth drawe from Christ unto her salvation who received the Spirit without measure and from whose infinite riches it is bestowed upō us Iohn chap. first ver 16. For to what ende otherwise was there so bigge a vessell at which Aaron and his sonnes should wash their handes and their feete For cleansing whereof some small pitcher or cruse would had sufficed And in deede this Sea sheweth very fitly a certen resemblance of the whole outward worship which is to be performed to God The doctrine often time is compared unto waters Hoe saith Isaiah whosoever thirsteth come yee to those waters For the carrying away of which he commendeth no other buckets to be brought then the eares Jnclyne your eare saith he chap. 55.1.3 From whence the Ministers are called waterers 1 Cor. 3.6 Baptisme also is signifyed by the Sea through which the Fathers passed and were all baptised unto Moses in the cloude and in the Sea 1 Cor. 10.1.2 Furthermore the water noteth the spirituall drinke of the holy Supper And all sayth he dranke the same spirituall drinke ver 4. By the same also prayers are signifyed as the Israelites being
wherby they are quickened and that spirituall life which they effect in others God working togither with them In which respect the like servants of God full of the Spirit and most nimble to dispatch all sortes of businesses committed to them for to doe are named Beasts in Ezech. chap. 1. But if they be Ministers how may I count them among the giftes The faithfull Ministers are of the chiefe giftes of God as he saith of the Levites Beholde I have taken your brethren from among the children of Jsraell they are given you for a gift for the Lord to administer the service of the Tabernacle of the congregation Numb 18.16 c. And Paul Let noe man saith he reioyce in men for all things are yours and Paul and Apollos and Cephas 1 Cor. 3.21 Most clearly to the Ephesians when he ascended up on high he lead captivity captive and gave giftes unto men some Apostles some Evangelists some Prophets some Pastors and Teachers chap. 4.8.11 These thinges being thus established let us nowe see the propertyes themselves As touching the place they are betweene the throne and which did compasse the throne both in the middes of the throne and round about the throne Not in the very middes in respect of the place where one sate like to a Iasper stone ver 3. nor because they did hold up the throne as the Bulles Salomons brasen sea under which they were put in that manner that their backe partes lay hidden within their fore partes stood out abroade 1 King 7.25 For when the foure Beasts did fall downe howe should not the throne fall togither with them For it is read after that the foure Beasts did fall downe before the Lambe chap. 5.8 But in the middes hath the same force as to be betweene or in some parte as Abraham is called a Prince of God in the middes of the children of Cheth Gen. 23.6 that is among and so every where in other places Wherfore Theod. Beza hath translated it playnly betweene the throne and which did compasse the throne Wherby is signifyed that the Beasts in respect of their office doe come nigher to Gods maiesty then the Elders in some parte to touch that seate which shyneth with Gods glory an evident argument of the administration given to them There is the number of foure according to the state of the Christian ministery augmented For as the Christian congregatioÌ„ is twice so greate as the Legall that coÌ„sisting of foure and twenty Elders this of the twelve Patriarches so there is a double respect of the Ministers of foure Beasts unto the foure and twenty Elders unto the one onely tribe of Levi in regard of the twelve Princes of Israell In respect of the Elders which sit round about the hyghest throne they are foure beames of the two diameters dividing themselves into straight angles by the which the circumference is conioyned every way and equally with the middes of the throne So disposed toward all quarters by the foure chiefe corners that as the river of Paradise divided into foure heades they might be able most coÌ„modiously to water the whole Church These qualityes are yet more remote them of the bodyes winges are more neerly conioyned The first of these are Eyes of which the Beasts are full before and behinde The fulnes noteth the notable quicknes of perceaving a thing and the rich understanding of divine things wherewith they are endued by the gift of the Spirit Such kinde of Ministers Christ requireth as be the light of the world Mat. 5.14 and that they goe before the blinde in the right way least they fall into the pit Mat. 15.14 Which may be able to teach 1 Tim. 3.2 That they be able both to exhorte by wholsome doâ—trine and also to convince them that speake against it yea to stop their mouth Tit. 1.9.11 For the Priests lyppes ought to preserve knowledge and the Lawe is to be sought at his mouth for he is the Angell of the Lord of hostes Malac. 2.7 Therefore they that wante eyes eyther altogither or for the most part what felowship have they with these Beasts What communion have the moules with Argus Let them therefore looke to it who doe set for officers before the Christian people such as have but one eye and such as are blinde what answere they can make to him who requireth such plenty of eyes in Pastors Those that have refused knowledg ar they not refused of the Lord that they should not execute the Priest office to him Hos 4.6 But the eyes both before and behinde is a kind of knowledge wherby they knowe both thinges past and also see things present and resting onely upon the divine oracles doe wisely perceive things before hande The Ministers being altogither like unto a house-holder which bringeth out of his treasure things both newe and olde Mat. 13.52 Such kinde of knowledge both the auncient scriptures Moses the Psalmes the Prophets and also the writings of the Evangelists and Apostles doe minister Out of these fountaynes may aboundantly be drawne that the man of God may be furnished with eyes both behinde and before God in Christ doe account all eyed Pastors who according to the taleÌ„t receyved doe instruct faithfully the people committed unto them howsoever much humane ignorance be in the best 7 And the first Beast was like a Lyon Such is the common property of all the Beasts the proper forme of every one is of a Lyon first the second of a Calfe the third of a Man the fourth of an Eagle Which foure diverse formes almost all the Interpreters doe refferre to the foure Evangelistes And so as according to Aretas the Lyon is Iohn the Eagle Marke according to others the Eagle Iohn Marke the Leon. Augustine will have the Lyon to be Mathewe Marke a man so uncerten are they But wee may not thinke that the Spirit was so ignorant an artificer that there should be neede of his name to be inscribed to whom every picture doth belonge or that otherwise the Lyon the Aygle and the man could not be discerned one from another That of the first verse doth ende the controversy about this point Which must saith he be done hereafter Which wordes doe forbidde to looke backe and to minde that which is past but rather commaundeth to expect some future thinge They seeme therefore to perteine to those giftes wherewith every one of the faithfull Ministers are to be adorned in some parte besides those giftes of knowledge For the eyes ought to be coÌ„mon to all every one ought to be learned the other giftes may be diverse as God hath giveÌ„ to every one privatly for the use necessity of the Church Although noe man can be voide altogither of the other vertues who is indeede partaker of one From whence Ezechiell attributeth these foure faces to every one of the Beasts chap. 1.6 And in deede there ought to beare sway in each one the courage of the Lyon the patience
elect shall he not also obtayne all things for us that may avayle any way for our good The seaven hornes is that supreame power wherby the man Christ sitting at the right hande of the Father ruleth and governeth all things according to that which Christ being raysed froÌ„ the dead sayd to his disciples all power is given mee in heaven and in earth Mat. 28.18 Therefore that most meeke Lambe wanteth not those weapons wherby he chaseth away his enemyes althoug by his great patience he seemeth not to regarde the iniuries which they doe And thou mayest observe that it is not needfull that the parables and similitudes should agree in all thinges seeing here to the Lambe contrary to nature are attributed seaven hornes and as many eyes that is gifts of the Spirit wherewith Christ endueth the faithfull They are sent from him seeing noe man can be partaker even of the least gift unlesse he bestowe it on them For God heareth not sinners but from his fulnes wee all receive and he being gone to his Father sendeth the Conforter unto his which leadeth them into all trueth as in the Gospell of Iohn chapter sixteene ver seaventh and thirteene A visible token whereof were once the cloven tongues like fire sitting upon the Apostles and that miraculous gift of speaking suddenly with other tongues Act. 2.3 c. With which faculty not onely the Apostles were endued but afterward also others embracing the faith Neither are they onely sente into all the world that they may conferre the comfortable knowledge of salvation to the Elect But that CHRIST may search out all thinges that are done in his Church yea which are done in any other place of the world Wherefore howe great impudency is it to thrust upon the Church a visible head seeing the LAMBE is furnished with so many eyes neither hath them idle and unoccupied but sendeth them forth with all diligence into the whole world The care of Christ taketh not indede away the Ministers eyther Ecclesiasticall or Politicall which he hath ordained But to faine and invent a newe kinde and degree and that under a pretence that CHRIST is absent is proper onely to that man who is directly opposite to Christ As touching the wordes some Copies reade as is noted in the Greeke Bibles lately set forth at Frankeford which are that the relative may be referred as well to the hornes as to the eyes After which manner also Aretas readeth this verse And the Hornes may be sayd to be sent into the whole world when CHRIST putteth forth his power in succouring his owne servantes and destroying his enemyes But it agreeth more properly to the eyes which when wee turne toward any thinge wee are sayd to cast them upon the same 7 He came and tooke the booke out of the right hand of him that sat on the throne There is a double consideration of Christ one so farre as of the eternall God sitting togither in the Throne with the Father chap. 4. ver 3. The other so farre as he is of the Mediatour attending on the throne and prepared and ready to performe those things which make for the salvatioÌ„ of his people There is the like regard of the Spirit who as he is the Eternall God partaker of the Throne compassing the same about as in the fourth chap. and third verse But according as he sanctifyeth the Church with created giftes there are seaven Spirits before the Throne seaven burning Lampes seaven Hornes and seaven eyes 8 Having every one Harpes and vials A reioicing and thankesgiving of the Church for this greate benefite of taking and unsealing the Booke Therefore they take unto themselves fit and proper instruments for this purpose Harpes and Vials that is to say Prayses and thankesgiving For Vials full of odours are the harts of the Saints which the Spirit hath filled with a fervent desyre of calling upon GOD the Harpes perteine to gladnes of minde and reioicing in prayers is the very thankesgiving But he alludeth to the manner of the Temple where the LEVITES praysed GOD with Musicall Instruments and the PRIESTES had their Pottes and Bowles set before the Altar full of odours as wee reade in the Prophete Zachary chap. 14. ver 20. ¶ Which are the prayers of the Saints He speaketh not of the offerring of prayers for the dead which are made of them that are alive on the earth but as I have shewed in the former chapter all that which is attributed to the Beasts Elders declareth what exercises the Saints goe about with all diligence in the militant Church So also after in verse 10. And wee shall raigne say the Elders upon the earth not preaching doubtlesse the Kingdome of the soules departed but of the holy men on earth The heartes of these as golden vials doe breath out and yeeld up prayses and thankes for those greate benefites which are obtained for us by Christ If the Elders ofâ—er onely the prayers of other men as the Iesuite interpreteth they should be dumbe in the common ioy of all things Nay rather the benefite is theirs for they themselves shall raigne say they therefore they offer not other meÌ„s but their owne prayers 9 And they sung a newe sunge It is called a newe songe in respect of more plentifull grace ministred nowe since Christ hath ben exhibited then was in olde time under the shadowes of the Lawe The auncient people did not prayse the man Christ so openly and clearly before he had taken unto him our flesh as at this day the faithfull doe prayse him clothed with oâ—r nature from whence not without cause this more manifest praysing is called a newe sung But he alludeth unto the manner of the Lawe where newe greater benefites are celebrated in newe formes of prayses conceaved of purpose whereupon there is so often mention of a newe songe in the booke of Psalmes ¶ And hast redeemed us Therefore the Beasts and Elders are men redeemed by the blood of Christ neither in deede some twelve chiefe men of the Iewes and as many Christian twelve Apostles with the foure Evangelists For this whole company was not chosen out of every Tribe and tongue and people and nation but out of the nation of the Iewes onely but of all the faithfull in every place all which this holy company and bande mustered indifferently from all places of the world doe worthyly note out as wee have observed upon the fourth verse of the 4. chapter And it is sayd significantly out of every Tribe c. not all Tribes c. because all men are not redeemed by the blood of Christ but onely the elect as Aretas hath well observed 10 And hast made us to our God Kinges Some copies doe reade them so this whole verse in the third person but Aretas and the common Latine translation doe reade in the first person wee have expounded these thinges before But why doe they mention this benefite in the cause of taking the
heaven not so called properly for what hath the Dragon that is the Devill to doe in the heavenly pallace from whēce he is banished for ever but in the heaven which is in earth But this Dragon is not onely the Devill in his owne proper person but also men being the Ministers of his furie especially the Romane Emperours whom from that time in which Iohn wrote persecuted most grievously Christ in his members as Traiane Hadrian Antoninus Pius and Verus Commodus Severus Decius and at lēgth Diocletianus open enemies who make a professed warre are called in this booke Dragons of which sort is at this day the Turke Others who in name are Christians but fight against the truth secretly and by indirect subtilities are called Beasts which doe prey upon men onely for to satisfy their hunger whereas the Dragons forced by noe want of meat are carried to our destruction because of that hatred which is betweene man kinde and them This Dragon was once in heaven as long as the open enemies held the Empire of the world exercising dominion over men named Christiās which wer dispersed through all places of their Empire He is called Great being the highest Prince on earth and red being most furious against Christians wholly red with their blood The seaven heads are seaven hilles and seaven Kinges after chap. 17.9.10 unto which place wee deferre the more full handling of these thinges In the meane time for this matter which is in hand it shal be sufficient to understand that by this circunstāce of wordes the city is noted where he should place the seate of the Empire to wit Rome famous for the seaven hilles and Kings For the Beast receaved the Throne from the Dragon chap 13.2 Therefore if her seat shal be at Rome so shal be his The tenne hornes are so many Kinges or Provinces governed of Pretors like to Kings So Strabo declareth it in the last wordes of his last booke of Geographic That Augustus Cesar devided the whole Romane Empire into two partes the troublous and warlike Provinces of which he tooke to himselfe the other peaceable and quiet ones he gave to the people Who devided theirs in ten Pretories the exterior Spaine and her Ilands The interiour containing Baetica now called Granata and the countrey of Narbon in France even unto Alencem Sardinia with Corsica Sicilia Illyricum Epyrus being adioyned Macedonia Achaia even unto Thessalia Aetolia and Acarninia and certaine nations of Epirus to the borders of Macedonia Creta with Cyrenaica Cyprus Bithynia with Propontide and certaine parts of Pontus Suetonius also maketh mention of the like disposing of the Provinces but telleth not the number to Aug. in chap. 47. Moreover the same Strabo reporteth that Dicharchies doe and alwaies have belonged to the Emperours portion For Cesar held the rest distinguished also in tenne Prouinces to wit Afrike France Britannie Germany Dacie Mysie Thracie Cappadocie Armenie Syrie Palestine Judea and Aegypte And this is the same thing which Cyprian writeth to Successus that Valerianus wrote an answer to the Senate that all belonging to the Emperour whoso ever had confessed before or shall now confesse should be seised upon and bound shoulb be sent enrolled into the Emperours possessions that is into those farre countries which wee spake of belonging to the Romane Empire Therefore whither wee respect the countryes which the Emperour held in his owne possession or those which he yeelded to the people they were the tenne hornes the power and strength of the Dragon in which all his might consisted Yet the number remained alwaies the same but was altered according to the present occasion But it was sufficient for the Spirit to describe the enemy by any certen marke then which there is none more cleare then the largenesse of this dominion and this so notable a decree of the Provinces devided But he beareth the crownes on his heads not on his hornes because the supreme maiesty did abide at Rome to which all the rest of the Provinces submitted their dignities 4 Whose taile drewe Considering that the Dragon is of such a disposition how doth he carry himselfe towards the Church Two effects of him are rehearsed one upon the Starres the other against the woman As touching them he shall cast downe many from the heavenly profession by sharpe persecutions who ought to have shewed light to others For this is to cast the starres of heaven to the earth see Euseb booke 6. chap. 41. See also before in chap. 6.13 ¶ But the Dragon stood before the woman He watched her diligently that noe maintainer of the Christian religion should be borne He rolled every stone for to cut of this hope Add certenly assoone as Maximinus the Dragon sawe Alexander of Mammea to be somewhat favourable to Christiās so as he was thought to have ben instructed in their ordinances he forthwith devoured him Decius also the Dragon did swalowe downe the Philips both the Father and the Sonne he himselfe shortly after being swalowed up in a marsh But the thing is made manifest most clearely in Cōstantine at whome chiefly the Spirit pointed the finger Diocletianus Galerius with whom hee lived being a yong man in the East perceaving his singular towardnes and vertue left nothing untried that they might kill him privily So Eusebius writeth upon his life in his first booke Pomponius Laetus reporteth that he was sent with an army against the people of Sarmatia most fierce nations and accustomed to murders from whom when contrary to the opinion of Galerius he brought backe not death but the victory by the persuasion of the same man under a colour of exercising his valour he fought on the Theatre with a Lion For Galerius sought to destroy the unwarie yōg man as of olde Euristheus did Hercules Neither was ther here an ende of the treacheries Maximian Herculius that red Dragon devoured him almost afterward by snares set to intrappe him But he which laide a snare for an other through the iust iudgement of God perished himselfe in the snare Constantine escaped many other privie assaults not by humane wisdome but by divine revelation from God as Eusebius writeth upon Constantines life in his first booke For the Dragon knewe that it concerned him much that no such a one should arise whēce it is no marveile if he did labour so greatly to devoure this childe assonne as it should be borne 5 And shee brought forth a male childe The event of the persecution at length the Church howsoever the Dragon strove against her with all his might bringeth forth a male and strong defender by instructing Constantine the Great in the Christian faith For he was that male childe who first of all the Romane Emperours tooke upon him the defence of the trueth Wee have made mention of the Philippes both Father and Sonne which were both Christians Although if wee must beleeve Pomponius Laetus fainedly and not truly but onely that they might cover their wickednesses with a honest
your selves not to be Ministers of Christ And in this weise is the first calling of the Iewes that shal be now shortly which Daniel describeth by a certen pointing out of the time chap. 12.12 c Ezechiel saw it shadowed out by the dry bones moving themselves with an exceeding great noise shaking and by and after covered with sinewes flesh chap. 37.78 as wee shal heare afterward God willing more fully 11 Then J saw heaven open It being declared how Euphrates must be dried up or rather to what ende that is to say that nothing may be an impediment to the Iewes returning into their owne countrey now he proceedeth to the other part of the sixt vial the preparation for warre the Captaine wherof is first described And such a forme of him is exhibited not onely as is needful for this warre but also which declareth the whole state of things from that instant moment even to the end of al things It is no new thing that under the person of Christ a short and brief Prophecy of the whole state of his spouse should be delivered He is not chāged unlesse in so much as it is convenient for his Church Therfore in this new shape as in a glasse we ought to behold the face of the spouse by how much it is to be considered the more diligently This wonderfull sight is seen in heavē open that is in the holy Church whose most bright glory now most of all shal be made manifest to al men as before by a dore open in heaven the notable dignity and excellency of the first Church as it was in the Apostles daies and by and by after chap. 4.1 But this is more ample glory that heaven is opened not by some little dore but by a whole gate ye whole walles that I may so say nothing letting but that her full maiesty now may be seen of men as farre as is granted on earth ¶ And behold a white horse We may not suppose that Christ shal come forth in any visible shape these things are farre from his last comming as those things which follow wil manifest but he wil shew forth openly and evidently such a force in the administration of things as this figure representeth The whole description consisteth of foure parts In every one of which is to be considered the preparation and name In this first part the furnishing is a white horse the name faithful and true The similitude of which things with that in chap. 6.2 hath caused that some did thinke this to be the same vision by which errour they confound all things They differ much in times and in argument That white horse belonge to the first lists But this to the last goale That former went forth by and by after Iohn when Traiane flourished and his next successours This last is not seen but after the destruction of Rome There the confused multitude of all the beleevers was respected Here the conversion of the nation of the Iewes onely is intreated off Yet herin they agree that the white horse in both places signifyeth Christ triumphing by his truth but thē the Gentiles being subdued now at length a stubburne people being reconciled unto him To which thing he carried a name fitted wherby he sheweth that he wil now at last manifest to the whole world how faithfull true he is in performing his promises and that not any thing even the least shal be frustrate which once he foreshewed by the Prophets concerning the restoring of this nation in the last times Such a one therfore shal Christ be notable by these marks when he shal beginne the conversion of this people His promise shal seeme to have bin forgotten through long delay which at length he shal performe with most plentiful increase of new joy ¶ And who jugeth and fightest iustly So Theod. Beza translateth a relative being put between as though these things togither with the former should constitute the name it selfe which in the rest is wonte to be shorter but the sense is al one seing it is in likeweise whither a man be counted such by his name or found to be of this sort in very deed The worde have this force properly and he iudgeth and fighteth in righteousnesse where the coniunctiō copulative may be a causal as though these words should render a reason both of the white horse and also of the name should be added to the same in stead of an interpretation He sitteth upon a white horse because he fighteth righteously His name is faithful and true because he iudgeth righteously Which words are spoken in respect of his own people taken as they seem out of Psal 96.10.13 where to iudge in truth and righteousnes signifyeth to rule and moderate his people in framing and ordering their life according to truth and righteousnes that not onely as touching their outward actions but also in respect of inward newnesse of the heart which dependeth upon the regeneration of the Spirit wherby we are reformed after the Image of God as Calvin hath written very wel These words therfore declare the effectual power of calling which Christ shal now bestow aboundātly upō his and moreover safety from their enemies with whom he wil make warre and render them a reward meet for their deserts 12 And his eyes The second part of the description where his eyes are as it were a flame of fyre and on his head are many crownes but a name unknowne to all men but to himselfe alone As touching his eyes they are most sharpe pearsing al things which as flames of fyre consume whatsoever letteth the sight make lightsome the darkenesse it selfe and set most hidden things in the light What cā hide it selfe from such eyes Such an one shal Christ shew himselfe in drawing out his people into the light of truth from the hidden dennes and darkenesse whersoever they lurked so as this sharpnes of sight shal be very admirable to the world I wil say to the North saith the Lord give and to the South keepe not backe bring my sonnes from farre and my daughters from the endes of the earth Isay 43.6 The crownes are many because of the many singular victories which the Iewes shal get when first they shal give their name to Christ from those sundry nations among which they live dispersed striving as much as they can against their conversion But why is his name unknown that here we may know that great mystery to be wherat Paul cryed out O the deepnesse of the richesse both of the wisdome and knowledge of God! how unsearcheable are his iudgements and his waies past finding out Rom. 11.33 c. There he speaketh of this same thing of the hardening of the Iewes for a time calling at length in their time which whole matter he concludeth with an admiratiō of Gods wisdome affirming that no wit of any creature can comprehende the infinitnesse of the mystery So this vision foreshewing in the