to reioyce of so rich thinges and of such prosperity No where in deede neither doe I envy or grudg at it onely our reioycing is not good And would God that our riches did serve to the promoting of Gods glory rather then to the hindring thereof but they have brought in this miserable lukewarmnes whyle that wee may retayne them wee make noe reckoning of true godlines The second boasting is of the long continuance For this plenty it not newe but which hath ben confirmed nowe by the space of two and fourty yeares With how great prosperity of all things Who may be so bolde as to reprove the condition of this Church as maymed and imperfect which the experience of longe time hath approved to be most happy Not I in deede unlesse prosperitie were an argument rather of Gods patience then of mans Iustice In the third place he vanteth that he wanteth nothing What telst thou mee saith he of other reformed Churches I see no cause why other reformed Churches should not imitate ours rather then wee them seeing wee are inferiour to them in nothing The answere to the admonitiō made to the Parliament pag. 226. Yea why doest thou call me backe unto the first Church As though wee were to be bounde with the first beginnings and principles as with fetters And it were not lawfull for us to alter those thinges which at their first originall were not so profitable as at this day they seeme hurtfull this is in a certen Apol. of the governement of the Church pag. 81 A bould that I may not say ungodly assertion to affirme that any thing ordained of the Apostles should be noe lesse noxious to our Churches then profitable to them for which they were appointed But I remitte this to the heat of contention In the meane time let such a man knowe that the Apostles Church was most perfit and was not to be made perfit by the inventions of them that came after but that all other are to be tryed and examined by the square thereof That saying of the first Councill of Nicen is to be celebrated which is Let the olde customes holde And that also of Tertullian against Praxeam Beholde whatsoever is first that is true and whatsoever s later that is false And it is not to be doubted but that Paul taught Tim. most fully how he hould behave himselfe in the house of God 1 Tim. 3.15 Is all that instruction abrogated for oldnesse Should the time teach better more certen things to which those Apostles should give place Surely the Church as Adam in the first beginning was purest the farther shee proceedeth the more filth shee gathereth unlesse God extraordinarily make the light to shine out of darknes as lately in this last age That first Church was the garden of Eden as wee have shewed in chap. 2.7 The Church of the following ages compared with that was a wide and barren wildernes Perfection is not to be measured by multitude of professors or by amplitude of riches but by the integrity and purenes of God his institution and aboundance of heavenly gifts Let it be then enough to prayse mens inventions let us tread under foote the sacred trueth in comparison of them ¶ And knowest not that thou art wretched The other cause of the evill is the ignorance of their misery For prosperity blindeth the minde of the world that it cannot see in deede in what state it is Therfore in many wordes he declareth this misery because in so deepe a drowsines a light upbraiding would not cause any feeling he maketh a fivefold degree of it Of which the two first are as certen comon accidents the three last doe shewe the very kinde of the disease For the remedy is threefold of golde of garments eye salve in the verse following and teacheth that the disease consisteth chiefly in these three thinges The accidents are referred either to his owne sense or to the compassion of others in respect of that the Angell is wretched in respect of this miserable A man is wretched who is consumed with some great sorrowe whether it aryseth from a publike calamity or from some private and domesticall griefe And there is none placed in any dignity whatsoever who can keepe himselfe from this anguish whereupon Kinges in the tragedies lament that they so often are wretched Such heavinesse of minde did lie once upon the Angell of Laodicea as is at this day in our England Howe wilt thou say where noe publike calamity presseth The Spirit speaketh of private sorrowe as is evident from the glorying of this Angell for which there can be noe place in a comon mourning and sorrow but this interior griefe doth torment miserably the English Ang. For how great griepes doth he feele who desyreth exceedingly riches honours and cannot get them Or at least who cannot enioy securely those things being gotten whom many godly and learned men doe inveigh against with most grievous wordes and not this onely but also doe prove manifestly from the trueth of God that such dignityes are unmeete for the ministers of Christ and that they cannot stande togither with the faithfulnes of Pastor Bishops Howe must it needes be that these disturbers should be very grievous especially seeing this opinion is now favoured of the multitude and the nobility hath perceived plainly long a goe the trueth of it Yf one could opē the brest of this Ādgell doubtlesse he might see his heart almost consumed with this griefe howsoever without all things are ioyfull the comō wealth flourisheth with happy tranquility And I doubt not but that the Angell will confesse that I have touched his most inward sense in this thing This Angell is miserable to others not to the wicked Papists to whom the former griefe is not sufficient but to the godly brethren both at home and in other nations who being free of all partiality doe acknowledge the condition of the Bishops other Clergie who doe give themselves wholy to ambition and labour for honours to be miserable unhappy howsoever it doth very greatly please our selves For what is worthy of more pitty then to see brethren snared with the vaine glory of the world altogither to desire and to enforce themselves to get earthly dignityes and to make shipwracke of the heavenly crowne Yf they had alwayes lyen in the snares of the Devill the thing were not so much to be lamented but after that they have escaped from his snares by the holsome knowledge of the gospell be entangled againe in the same by this way what godly man cannot both be grieved at their change and also bewayle the comon misery of us all which by a thousande meanes are drawen into the same destruction Such therefore are the accidents grievous indeede of themselves yet but as a flee biting in comparison of the disease it selfe which nowe let us touch as gently as wee can and with the minde onely to heale and not to
which he so marvelously defendeth against so many enterprises of the adversaries But the Papists eyes cannot peirce this smoke wherfore theâ— weary themselves in vayn fighting against God But because smoke signifieth also wrath the Temple filled with smoke teacheth that God testifieth his presence with manifest arguments of his indignation against the enemies whom now he wil vexe with continual torments which out of the Temple and Church of God shal dayly fal upon their heads ¶ And no man was able to enter into the Temple This sheweth the condition of the rest what it should be in the mean time while these plagues crushed down the enemies To weet they should remayn without the Temple not able to enter in for smoke as Moses could not enter into the Tabernacle of the congregation whiles the cloud was upon it Evod. 40.35 Alike therfore in some sorte shal be the condition of the Church when it is restored as it was when it lay hidd As long as the Temple was shutt the saincts pitched their camp in mount Sion the Lamb being their Captayn no man could learn the song which they sang chap. 14.3 It belonged to a few elect into whose number none of the rest of the world could joyne himselfe Even so when the Temple is opened although the Church be much more noble and conspicuous yet shal not al betake them selves unto the bosome therof until the seven plagues be fulfilled Which is first to be understood of the Iewes whose ful caling shal not be until the vials be poured out Ful I say because during the plagues ther shal be some beginning but not an absolute perfection before they be altogither past For Rome drives theÌ„ from entring in which when it shal be taken away then the Iewes and other nations many al impediments being removed shal flow even with strift unto the Church and shal thenceforth continue the faithful nourissons of the same For we see that al ar not by this smoke quite shut out of the Temple Seven Angels come out from thence which should not come forth but to execute their office wherupon the rest of the Saincts abide therein This smoke therfore hindred not al the elect of the Gentils from entring in but the Iewes and ful number of the Gentiles onely CHAP. 16. AND I heard a great voice out of the Temple saying to the seven Angels Goeye and powr out the seven vials of the wrath of God upon the earth 2 And the first Angel went and powred out his vial upon the earth ther came a noysom greevous soar upon the men which had the mark of the Beast and which worshiped his Image 3 And the second Angel powred out his vial upon the sea and it became as the blood of a dead-man and every living sowl died in the sea 4 And the third Angel powred out his vial upon the rivers and upon the fountayns of waters and they became blood 5 And I heard the Angel of the waters saying Iust art thou O Lord which art and which wa st and which shalt be because thou hast judged these things 6 For they shed the blood of the Saincts and Prophets and thou hast given them blood to drink for they are worthy 7 And I heard an other Angel from the altar saying even-so Lord God almighty true and just ar thy judgments 8 And the fourth Angel powred out his vial on the Sun and it was given unto him to torment men with heat by fyre 9 And men boyled-hott with great heat blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10 And the fift Angel powred out his vial upon the throne of the Beast his kingdome became dark and they gnawed their tongues for payn 11 And blasphemed the God of heaven for their paynes and for their soars and repented not of their works 12 And the sixt Angel powred out his vial upon the great river to weet Euphrates the water therof was dryed up that the way of the Kings that come froÌ„ the East might be prepared 13 And I saw three unclean Spirits like froggs coming out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet 14 For they are the spirits of Divils working signes which goe unto the Kings of the earth and of the whole world to gather them to the battel of that great day of God almighty 15 Behold J come as a theef Blessed is he that watched and keepeth his garmeÌ„ts least he walk naked and men see his shame 16 And he gathered them togither into a place called in Hebrew Armagedon 17 And the seventh Angel powred out his vial upon the ayre and ther came a great voice out of the Temple of heauen from the throne saying It is doon 18 And ther were noises and lightnings and thonders and ther was a great earthquake such as was not since men were upon the earth even so great an earth-quake 19 And the great city was rent into three parts and the city of the Gentiles fell and that great Babylon came in remembrance before God to give unto her the cup of the wine of the feircenes of his wrath 20 And every I le fled away and the mountayns wer not found 21 And a great hayl as of talent weight fel out of heaven upon men and men blasphemed God because of the plague of the hayl for the plague therof was exceeding great The Analysis HITHERTO hath been the common type now foloweth the special execution distinct with the parts therof in this chapter and then more at large continued in the rest folowing The execution is commanded ver 1. then the parts ar set down both the common the effect of the work and the event and the particular seven distinct vials according to the maÌ„ner of the former periods for those seven notable plagues wherwith the enemies are to be smitten The first of them is powred out upon the earth ver 2. The second upon the Sea ver 3. The third upon the rivers ver 4. whose secondary event is a twofold testimony first of the Angel of the waters ver 5. 6. secondly of the Angel from the altar ver 7. The fourth is powred upon the Sun ver 8.9 The sixt upon Euphrates of which ther is also a twofold event first the drying up of the waters ver 12. secondly a preparation to warr wherof ther be three princes authors and as many Ministers froggs ver 13.14 Then a warning given to the elect ver 15. and the gathering of the enemies into the place Armagedon ver 16 The seventh is powred out upon the ayre whos 's first event is a ful end ver 17. the second noyses lâ—ghtnings eartquake Also the destruction of the enemies ver 19.20 of cities of nations and of men in the beginning of the 21. ver and a hayl of talent weight causing
the mysterie shall be finished the Turkes the Popes names being rased out then also the Church shall be settled in exceeding great felicitie as in the earth maie be expected The viales from 1558 even to the end Chap. 17. The execution of the fift viale on the throne of the beast by vvhich it shall be manifested by some one of no great name by most undenyable argumeÌ„ts that Rome is the seat of Antichrist that she hath bin made his seate from the time that the Heathenish Emperours vvere driven from thence Chap. 18. The second execution of the fift viale is the last overthrow of the citie of Rome by three Angels 1 descending from heaven 4 the second exhorting the Romanes to flight describing both the mourning of the ungodly also the joy of the godly 21 The thirde confirming her eternall destruction by casting a great milstone into the sea Chap. 19.1 There is dâ—scribed the joy of the saints for the perdition of Rome 5 The sixt viale is opened the calling of the Iewes is taught 12 Likewise a warlicke preparation partly in respect of Christ the câ—ptaine souldiers partly in respect of the enemies 20 The seaventh viale is declared by the destruction of the false Prophete of the Roman Pope of the Westerne enemie his baÌ„des Chap. 20.1 The vvhole history of the DragoÌ„ is repeated as it was in the GeÌ„tile Emperours before the imprisonemeÌ„t 2 Hovv it was in prison into which he was cast by Constantine bound for a thousaÌ„d yeares An interpretation of the three last viales in al which space the elect had a battel with the Romish Pope which being ended there is made at last the first resurrection many every where in the west aspiring unto the more syncere truth 7 Together with this resurrection the Devill is loosed theÌ„ ariseth the Turke vvith the Scithians Gog with Magog which now destroying the greatest part of the earth at length they turne their weapons against the holy citie that is the beleeving Iewes in which warfare the name of the Turke shall utterly be abolished 11 There is made the second resurrection by the second full calling of the Iewes Chap. 21.1 The last part of the seaventh viale describeth the felicity of the Church after the vanquishing of all enemies by the new Hierusalem descending from heaven of a most glorious building Chap. 22.1 It is shewed how this felicitie both by meat and drinke shall redounde to others and shall continue for ever 6 The conclusion confirmeth the whole Prophecy by manie most strong arguments CHAP. 1. A REVELATION OF THE APOCALYPSE THE Revelation of Jesus Christ which God gave unto him to shewe unto his servaÌ„ts things which must shortly be done which he sent shewed by his Angel unto his servant Iohn 2 Who bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw 3 Blessed is he that readeth they that heare the wordes of this Prophesie keep those things which are written therein for the time is at hand 4 Iohn to the seaven Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seaven Spirits which are before his throne 5 And from Iesus Christ which is that faithfull witnesse and the first begotten of the dead and Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood 6 And made us Kings and Priests unto God even his Father to him be glory and dominion for evermore Amen 7 Behold he cometh with clouds and every eye shall see him yea even they which perced him through and all kinreds of the earth shall waile before him even so Amen 8 I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come even the Almightie 9 I John even your brother and companion in tribulation and in the Kingdome and patience of Jesus Christ was in the Yle called Patmos for the word of God and for the witnessing of Jesus Christ 10 And I was ravished in spirit on the Lords day and heard behind me a great voice as it had bene of a trumpet 11 Saying I am Alpha and Omega the first and the last and that which thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamus and unto Thyatira and unto Sardi and unto Philadelphia and unto Laodicea 12 Then I turned backe to see the voyce that spake with me and when I was turned I saw seven golden Candlesticks 13 And in the mids of the seven Candlesticks one like unto the Sonne of man clothed with a garment downe to the feet and girded about the paps with a goldeÌ„ girdle 14 His head and haires were white as whitewooll as snow and his eyes wer as a flame of fire 15 And his feete like unto fine Brasse burning as in a fornace and his voice as the sound of many waters 16 And he had in his right hand seven starres and out of his mouth went a sharpe two edged sword and his face shone as the Sunne shineth in his strength 17 And when I saw him I fell at his feete as dead then he laid his right haÌ„d upon me saying unto me feare not I am the first and the last 18 And am alive but I was dead and behold I am alive for evermore AmeÌ„ and I have the keyes of hell and of death 19 Write the things which thou hast seene and the things which are and the things which shall come hereafter 20 The mysterie of the seven starres which thou sawest in my right hand and the seven golden candlesticks is this The seven starres are the Angels of the seven Churches and the seven candlesticks which thou sawest are the seven Churches The prayer I entring into a matter beyond the strength of man pray thee O Father of lights together with thy Sonne the Chiefe Prophete and the Holy Spirit the leader into truth make plaine to mortall men the way not as yet sufficiently knowen Our minde seeth not the thinges thar are before our feete How little or nothing perceiveth it high and hidden things And how great danger is there from hence eyther of preasing rashly into thy secrets or of passing by true things and faining things absurd contrary Neverthelesse thou who hast made thy word a light to our feet who callest the most simple to the searching out of thy hidden mysteries and who dost chuse for the most parte fisher men before the wise of the world Be thou I say present and helpe this my slendernes graunt me a prosperous voyage between these dangerous Ylands Cause that I no where runne upon the high rockes of pride nor sticke in the shalowe of blind ignorance but the next way by thy
Manie wicked men and heretiques at that time were thrust headlong as once Adam out of the Celestiall garden yet with unlike issue and condition For Adam falling away from the shadowlike Paradise by faith in Christ he foūd an entrance into the true but these heretikes being driven from the heavenly and true what returne can ever be hoped for Seeing therefore that this is the naturall sense of the wordes how foully doe they erre who do count the Primitive Church an infant rude and imperfect and doe attribute ripenesse of age and perfection to the latter corrupt times For they doe preferre Tophet before Paradise neither doe minde that all pleasantnes did belong to the first beginning but thornes and thisles and all noisome herbes to the curse following Farre be it that we should thinke the water flowing by durty channels either purer or sweeter or fitter for our use the further it shall be distant from the fountaine Further let the reprobate know that they doe never eate of this tree For there is the same meate both for way and for country There is onely a difference of a more full fruition wherin we shall reioice after the battaile finished Neither is the reward of them that overcome given to the slougthfull cowards The Angell will keepe them farre from it with his glistering sword that they may not plucke any thing at any time from this tree The Analysis SO is the first Epistle the second is sent to the Church of Smyrna but inscribed according to the manner to the Angell afterward he describeth him that sendeth That he is the first and last then that he was lately dead but now alive ver 8. The Narration partly commendeth for their suffering of affliction which the blasphemous Ieuwes brought upon them ver 9. partly instructeth against a newe calamity both shewing the Authour kinde end continuance and also promising a crowne ver 10. The Conclusion hath both the wonted Epiphoneme and also immunity from the second death verse eleventh Scholions Sweete smelling Smyrna AND to the Angell of the Church of Smyrna Smyrna was a Colonie of the Ephesians as we have said So also named of Smyrna the Amazone but of which the Spirit respecteth an other notation For from whence it is a sweete smelling Smyrna that is Myrrhe farre more pleasant then any spices as is evident from this that he reproveth no faulte of this Church but sheweth that it is most deare to him howsoever nothing was more contēned and despised of the world Neither must we thinke that it doth hold the second place after Ephesus For the Spirit doth not recite the cities by iumpes next putting a sunder either Sardis or Philadelphia or any one of the rest but in the right order in which they were situated And first he goeth forward to the North in which parte about the three hundreth twētieth furlongs Smyrna is placed on the shore From whence againe he declineth to Pergamus further into the North From Pergamus the rest in their order doe bende to the south And without doubt this order demōstrateth the like progresse of the Church In our parte of the world the further we goe to the North so much the further wee goe from the sunne the fountaine of light Therfore Smyrna after Ephesus doe teach that after the first purity the Church will proceed every day to greater darkenes while at length it shall come to Pergamus the last bound from whence againe it shall goe toward the South every day to be more and more lightned with a greater brightnes Wee shall see in the thinges following that the event doth so agree that no equall iudg will condemne these thinges for vaine subtilityes but rather with mee will admire the greatnes of the mystery And if we shall hold backe our opinions while the whole matter shal be thoroughly perceived of us we shall iudge farre more uprightly which shal be best both for our selves and for the truth Which onely I doe respect God is witnes and not any desire of parts taking or of novelty But thou wilt say how is Smyrna so delectable Myrrhe to God whose condition is worse then of Ephesus In outward shew indeede it is more deformed shining with no ornament of lawfull politie in which respect the North corner doth agree unto it yet the fervent desire of the godly who did fight most valiantly for the truth in this miserable deformity did raise up to God a most sweete savour Furthermore by how much the greater tentation doth lie upon them by so much God is wont to deale more favourably with his He sheweth not then rigour in threatnings but conforteth as much as he can that he may confirme the languishing and not adde affliction to affliction The Primitive Church suffered most grievous calamities but at the handes of Heathen men which was some asswaging of their sorowe But Smyrna must suffer all extremityes at the handes of their owne In which griefes that it should not faint or be overcome he heareth nothing but that which may adde courage Hereupon reprehensions are passed over although it had more of the basest sort then the former Ephesus The Antitype is the next Church after the first His Colonie as of Ephesus Smyrna sometime also inioying one comon name even as those two cities by reason of their great coniunction at the first as Strabo sheweth This Antitype taketh his beginning togither with Constantine untill which time the Primitive Church the Ephesine Antitype continued and proceedeth even unto Gratian about the yeare of the Lord three hundreth foure score and second according to Euseb ¶ These thinges saith he that is the first and last The description of the sender of the Epistle is fetched from ver 17. of the former chapter In which wordes we have shewed that Christ is praysed as the maker and ruler of all thinges by whose authority and commādemēt alone all things are done and that to his glory or rather that in this elogie is praised the mervaylous ioining together as well of his great maiesty as of his humility Which interpretation receaveth confirmation from hence that the condition of the Smyrneans was like Thou art afflicted saith he and poore but in very deede thou art riche What other thing is this then although with the world thou art counted the last thou art notwithstanding in truth the first And together also it sheweth that alteration wherby the truth first flourished amōg the Smyrneans in very great estimation afterward despised trampled under foote of hypocrits even as Christ in the beginning was in incomprehensible glory God with God but in the last times taking upon him the forme of a servaunt made himselfe of no reputation being made like unto men He taketh to him selfe titles that may fit the present condition of thinges Whereupon he spreadeth a divers beame of his glory in the severall Epistles according to the diverse condition wherein the Churches are Wherby he teacheth
promised to free them that overcome He doth not promise to deliver them from the first being too light a thing either to be given by such a great price Rewarder or to be expected by those that ar his And what need is there to be defended from the first death which the necessity of nature will bring at length but to prevent it for the truths sake procureth a farre greater crowne He promiseth therfore that which is best and doth not allure us with a vaine shew of some light thing Analysis SO is the Epistle to the Smyrneans That to the Church of Pergamus is inscribed likewise to the Angell he that sendeth hath a two edged sworde The narration commendeth his constancy illustrated by the throne of SathaÌ„ and the comon times in which Antipas suffered ver 13. then he reproveth the sinne which he sheweth both of what quality it is consisting in suffering Baalamites ver 14. and Nicolaitans ver 15. and also the remedy for it namely repentance which he setteth forth by the danger of refusing the same ver 16. Lastly he concludeth with a solemne Epiphoneme and proposeth a reward the hidden Manna the white stone an unknowne name written upon it ver 17. Scholions 12 And to the Angell of the Church of Pergamus Towred Pergamus Pergamus so farre as the Spirit seemeth to respect the notation thereof in this place is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tower of Troye as Hesychius expoundeth it to with a towred city high and superbe agreable to that which followeth in the next verse where the throne of Sathan is It is distant from Smyrna Northward about five hundred and fourty furlongs with a greater distance then Smyrna is from Ephesus in the last border of the North latitude as touching those seaven cityes A great diminishing of light fell out in the Smyrnean corner under Constantine Constance Valence even at the first turning from Ephesus first purity But nowe he goeth from Smyrna to Pergamus into the utmost darkenes the Church being about to suffer a greater defect of light then ever before this time since Christ was borne The Antitype of this Church is of longer time then the former as also the distance of place is greater conteining a great part of the kingdome of darkenes from the three hundred and foure score yeare to wit from Gratian where the former period ceased unto about the yeare one thousand three hundreth as in the explication we shall see ¶ These things saith he which hath c. The furniture of him that enditeth the Epistle is taken out of chap. 1.16 Which now he taketh before the other because he would shew himselfe such in practize in this Church For he would punish the rebells as he speaketh after ver 16. on whom no light punishement should be layd by a two edged sworde and that sharpe and the sword is the worde of God it selfe whose force should now be manifested in the subduing of the man of sinne Although this sword in this period is shaken rather then inflicted For he threatneth a fight against those that repent not ver 16. he cometh not forthwith to handy strokes 13 I know thy workes A narration of his more approved condition which is set forth two wayes that he neither denyed the faith allthough he dwelt in that place where Sathans throne is sâ—condly that neither in those dayes wherin Antipas was slaine It is not hard to know why it is called the throne of Sathan For the city where the Ethnike Emperours had their seat made warre professedly against the Lambe is called the Throne of the Dragon chap. 13.2 So of the foster inferiour cities which come nighest to the disposition of this chiefe city because they make a pallace more garnished for the Devill they are noted with the same name Nowe was the mother city of the Romane Empire in Asia For it is likely that this region being brought into a Province after that Atalus Philometor King of Pergamus had named the people of Rome his heire the Proconsull being sent to governe the same placed there the seat of his iurisdiction Plinie in his 5 booke of his naturall History chap. 30. saith that this City was by farre the most famous of Asia which glory should lesse agree unto it if the Proconsuls had had their dwelling in any other place seeing honour is wont eyther to come to cities or to departe from them together with the chief rulers Although before it perteined to the Romane power it was the head city of the Kingdome of Asia For so Livius speaketh entreating of Scleuchus the sonne of Antiochus He leadeth saith he to the assailing of Pergamum the head and tower of the Kingdome Decal 4. book 7. It was therefore a great thing to professe Christ in the hearing sight of so mighty a city spiteful against the truth There may not be prophecying in Bethel for it is the sanctuary of the king and the Kings house Amos 7.13 Aretas reporteth of Antipas that he gave testimony to the truth at Pergamus and that his martyrdome was kept even to his times But I finde noe more in any author worthy credit From this place it is evident that he was a very famous Martyr by whose sufferings was signified the rage of a most grievous persecution This is another praise that Pergamus had continued constantly in the faith when a fierce tempest raged very greatly It is an easy thing to professe Christ when a man may doe it either with honour or without danger But to reteine the profession of him without feare even with the danger of life is an excellent commendation and a point of true courage Wee have said that the Antitype was the Church from the foure hundreth yeare to the three hundreth above the thousandth When after Constantius Iulianus and Valence Smyrna being left it went further toward the North unto Pergamus that is was hidden in thicke darknes being brought under the power of that City where The Throne of Satan is namely ROME This is that Towred City The Tower of Troye whose Daughter shee boasted her selfe to be once the Mother City almost of the whole world the proude Lady and Queene of the Nations noe lesse famous for the stately Temples Theaters Highe Places then for the ample and large dominioÌ„ and Empire It is plainly called the Throne of Satan in the 13. chapter of this booke both because it was once the Seate of the Ethnike Emperours as at the place wee will shewe And also because they being taken away it was made the Seate of the Popes who during this time have most plainly shewed that they reigned by the helpe of the Devill and not of God Foure and twenty Popes were all given to Divelish arts some of which gave up themselves wholy to Sathan by covenant to obtaine the Popedome Yea by the space of whole foure scoâ—e yeares from Sylvester II.
wherat the world then not without cause was astonied at this the enemies doe at this day beholde with so heavie eyes It seemeth that there shal be the same suiftnes of the following rewards which a man shall see given before he shall heare that they were to be given and therfore in place they goe before the admonition which also noe lesse they shall goe before in time You therefore o Pastists you againe I speake unto if peradventure the Spirit hath given any of you eares that you may heare attend diligently those things which have bin spoken See what a one is your Rome which you embrace with so great reverence and whether you ran the last yeare to celebrate your wicked Iubiles shee is not a holy virgine as you are perswaded falsly but a most impudent Jezabell a most cruell murderesse of the saints from whom wee ought rather to fly into anie wildernes with Eliah then to runne to her by sea by land leaving at home the most chaste spouse of Christ Behold also that this sorceresse had lyensike now many yeares agone can you otherwise deny it which calleth the Turke to come upon the Christian world expelleth our brethren out of their places of abode turneth them out from their goods spoiled them of their children and wives and constrayneth them to be carried away into most cruell servitude and heapeth many calamityes upon us all which are farre of from that burning hatred And not onely these thinges at this present but which shall bring finally an horrible death upon you her children Can it be doubtfull to any who shall weigh diligently these things with himselfe but that wee ought to flee very soone very farr from this plague and mischiefe The Spirit give you eares to heare I will speake noe more to them of whom the trueth is esteemed a bare signification of the â—ill of God shal be sufficient let him be filthy still who shall contemne this I will turne my selfe to the unfoulding of those things that remayne Chap. 3. AND to the Angell of the Church which is at Sardis wrighte These things sayeth he that hath the seaven Spirits of God and the seaven starres I know thy workes to wit that thou art said to live but thou art dead 2 Be vigilant strengthen the things that remaine ready to dy for I have not found thy workes perfit before God 3 Remember therfore how thou hast receaved and heard and observe repent That if thou doest not watch J will come against thee as a thiefe neither shalt thou know what houre J will come against thee 4 Notwithstanding thou hast a few names even in Sardis which have not defiled their garments and therfore they shall walke with me in white for they are worthy 5 He that overcometh shal be clothed with white garments neither will I ever put his name out of the booke of life but will professe his name before my father and before his Angels 6 Let him that hath an eare heare what the Spirit saith to the Churches 7 And to the Angell of the Church of Philadelphia write These things saith he that is holy and true which hath the key of David which openeth and noe man shutteth shutteth and noe man openeth 8 J know thy workes beholde I have set before thee an open dore neither is any man able to shut it because thou hast a little strength and hast kept my worde and hast not denyed my name 9 Beholde I will give those which are the Synagogue of Sathan that is of them which say they are Iewes and are not Beholde I say J will cause them to come and worship before thy feete and to know that I have loved thee 10 Because thou hast kept the word of my patience I also will keepe thee from the time of tentation which shall come upon the whole world to try the inhabitans of the earth 11 Behold J come quickly holde that which thou hast that no man may take thy crowne 12 Him that overcometh I will make to be a pillar in the Temple of my God neither shall he goe forth any more and J will write upon him the name of my God and the name of the city of my God that is of the new Jerusalem which cometh downe from heaven from my God and my new name 13 Let him that hath an eare heare what the Spirit saith to the Churches 14 And to the Angell of the Church of the Laodiceans write These things saith Amen that faithfull and true witnesse the beginning of the worke of God 15 I know thy workes to wit that thou art neither cold nor whote I would thou wert eyther cold or whote 16 Therefore because thou art lukewarme neither cold nor whote it shall come to passe that I will spewe the out of my mouth 17 For thou sayst J am rich and increased with goods need nothing And knowest not that thou art wretched and miserable and poore and blind and naked 18 I counsell thee to buy of me Gold tryed in the fyre that thou mayest be rich and white garments that thou mayest be clothed and that the shame of thy nakednes may not appeare and that thou anointe thyne eyes with eye salve that thou mayest see 19 As many as I love J rebuke and chastice 20 Be hotte therfore and repente Beholde J stand at the dore and knocke if any shall heare my voyce and open the dore I will come into him and suppe with him he with mee 21 He that shall overcome J will give him that he may sit with me in my throne as I haue overcome and sit with my father in his throne 22 Let him that hath an eare heare what the Spirit saith to the Churches The Analysis THERE be three Epistles of this chapter One to the Sardenses an other to the Philadelpphienses the last to the Laodiceans Neither are they without cause included in one chapter seeing they are of nature somewhat divers from the former For the former were further distant one from an other so they had Antitypes of a longer time But these are both severed one from another with lesser distances and also wee shall find the Churchches directly answering unto them to be of a more conioined tyme. The Epistle to the Sardenses after the inscription to the Angell describeth the SeÌ„der from the seaven Spirits and seaven starres after it addeth the Narration Which reproveth him that he carrieth the name and some shewe of life wheÌ„ in very deede he was dead ver 1 but togither also he teacheth the remedy which is double the first consisteth in confirming the other things that are ready to dy For it should come to passe that by the iust iudgment of God many should dy who so should punish the neglect of lawfull and iust ameÌ„ndement ver 2. The second that he should remember what things he had received and should repent Which admonition lest he a should negligently regarde he is sharpened
Angell is sicke For it cannot be that our Clergy should not be contemned of men who manifestly cleerly doe see howe beggerly Ecclesiasticall stipends are sought and desyred howe filthily and negligently the holy offices are administred howe all care of the flocke is naught set by the study of Gods glory is cast away When I say men see these thinges can it be that they should not despise the Angell seeking onely his owne things not those which are Christs And the Angell himselfe at certen times seeth the same thing in some sorte as can testify the often complaintes of their publike sermons although he knoweth not the cause or he would not knowe it fearing more as it were the remedy then the disease But it appeareth plainly howe greatly he is despised from that which happened a fewe yeares since A certen man set forth bookes who called himselfe a Marrer of Prelates in which he dealt boldly with the Angell Howe acceptable to the people were those merry conceites in wordes Howe plausible almost to all men Howe gladly and greedily and with howe great pleasure were they received every where Noe man is so ignorant and unskilfull in thinges but that minding the time he may say thus with himselfe For Iehovah hath poured contempt upon the Princes those that honour him he honoureth and the despisers of him shal be made light he hath made our Priests to be abiect to all the people because they have broken his Covenant These things I say a man considering with himselfe had not swerved from the trueth For if there had ben any estimation of the Angell men would rather have mourned then laughed and delivered those writings to the fire before they would had worneth them with fo often handling and looking on them I would not tell thee these thinges unlesse the Spirit did affirm plainly that thou doest not know thyne own nakednes That false glory wherein thou flourishest suffereth thee not earnestly either to minde or regarde what men speake and thinke of thee But learne from hence if thou be wise howe servants going before in great number and having chaines and a great troupe of serving men folloing after are of no force to drive away contempt and to deliver from the despising of the comon people or if thou canst not perceive these things so well in thy selfe beholde the Papists and the Pope their Prince howe doth he nowe stincke for his desert with the greatest part of men contemned naught set by vile and hated of all the godly whose feete notwithstanding some Princes being bewitched yet doe kisse and then whom noe mortall man hath ben in time past of more imperiall maiesty Remember our former Prelates whose riches were greater then thyne their authority greater their power more to be feared yet because the common sorte of people did see them to be meere gluttons howe did they deryde them The pride of our Wolsey was mocked openly For the honours of this world are figge leaves or as it were torne and ragged clothes which cover not the nakednes but make more deformed through the loupes Minde these things and be not proude of thy golden feathers but rather where thou art naked cover thy shame least through vaine boasting of the part adorned thou lye despised with the common people for thy other deformity And thus at the length I have opened this rotten sore if my paines travaile shal be acceptable and if being cleansed it doth farre well howe great thankes shall I give to our God but if the evill onely shal be stirred up and provoked and the handling shall disquiet them that are sicke I will conforte my selfe with the conscience of duty and the usuall wages of the Physitian 18 I counsell thee to buy of mee Golde Hitherto the cause nowe the remedy is taught both from whence it is to be fetched and by what meanes and also what is the matter of the medicine it selfe It is to be fetched from Christ alone he alone hath borne all our infirmities and alone yet can heale our griefes The way to fetch is by buying not because he requireth a pryce for he selleth wine and mylke without mony or chaunging of my thing Isayah 55.1.2 But because he will have a desire to be brought even as in getting of things with greate cost in which togither also he sheweth the dignity of the remedy which otherwise is not deare at any price The medicine is threefolde after the manner of the disease which wee have shewed to be threefold Golde white garments and eye salve Golde is set against poverty white garments doe cover nakednesse and eye salve doth helpe against blindnes Wee have sayd that wretchednes and misery were accidents which forthwith vanish when their fountaynes are taken away Of what sorte every one of them is may easily be understood by their contraryes Golde is opposed to the riches and poverty of the Angell that is to the hegging of Benefices and Ecclesiasticall Offices For the former riches are not true and doe not let but that the Angell may be the most base and vile begger But the Golde of Christ driveth farre off this beggery It is therefore that most holy manner appointed by Christ himselfe of calling chusing ordayning appointing Ecclesiasticall men every one to his office Wherby Pastors doe not seeke for the office but are sought for are not promoted for a peace of money but for goodnes and vertue not for favour but learning not at the will and pleasure of any man but by the election and consent of his flocke Christ will have this Golde to be bought of him because he himselfe hath described playnly this whole way end hath not left it free to men to deale in this matter at their pleasure As long as the thing shal be in the power of one Patrone and Bishop there will never be wanting bribe givers and such as will suffer themselves to be corrupted with rewardes But if Christ rule be kept this begging poverty would flee away never to returne againe For this golde is tryed in the fyre proved often times wholy fined Wee see the excellency of it in the primtive Church also amonge our neighbours at this day It dreadeth not any touch stone it feareth not any fyre it bursteth nor asunder by any knocking of the hammer but it abode invincible in time past yet doth abide with the great glory of them that are made rich therby Whyte apparell is opposed to the former honours nakednes that is contempt These garments also Christs will have to be bought of him having them most pretious most prayse worthy For what contēpt can come to thē whō their worthynes hath chosen their learning ordained their holines put in authority Whom many have earnestly desired for their tryed godlines doe admire for their diligēce in teaching doe feare because of the most free truth reverence as exemples of all vertue honesty Be an exēple
saith Paul to the faithfull in speach in coÌ„versation in love in spirit in faith in chastity let no man despise thy youth 1 Tim. 4.12 Behold the way to deliver from conteÌ„pt These garments are full of maiesty with which youth being covered is not despised And so once the Prophets wente adorned whose hairy garmeÌ„t had more estimation with all men then the silke vaine painting of others Those wicked men skornes of the Prophets who were togither with Iehu when the Prophet having entred in did lead him out from the coÌ„pany unwares did shew what good opinion of the Prophet they had fixed in their mindes What say they would that made man have with thee Yee rather why doe yee made men aske what that made man would have But their tongue spake according to their wicked custome their desyre to knowe did shewe aboundantly what authority credit they gave to him secretly whereupon when the message was knowne assuredly they created him King whom the made man had annointed for King The Baptist with his leather girdle garment of Camels haire was safe from the iniury of the Priests because of the honour wherewith the comon people honoured him The strenght of the divine institution is great in which God himselfe getteth authority eyther by the voluntary obedience of men or by some punishmeÌ„t inflicted froÌ„ God There is no neede of the shewe of earthly riches honours which at the first is wont to dazell the eyes of the unskilfull but at lenght when the vanity of it is perceived it is no lesse despised them frogges fallen from the ayre Therefore garments are to be bought of Chr. by which alone our nakednes is covered appearing otherwise very deformed whatsoever clothes thou puttest upon it Eye salve of old was all kinde of medicine made in that manner that is might be kept while neede should require At lenght the name remayned chiefly in those which are prepared for the diseases of the eyes because the PhysitiaÌ„s have used abondaÌ„ce of it Here it is applyed against the blindnes namely the wisdome of the flesh ignorance of spirituall things Wee reade that a certeÌ„ sensible thing was made of the spittle of Chr. of earth Io. 9.6 as it were by the knowledge of Christ by the word that proceedeth out of his mouth also the knowledge of our selves who made in the beginning of the earth savour nothing but the earth Both these are to be ioined togither to be kneaded into one lumpe they profit nothing asunder For our misery being knowne particularly bringeth forth desperation Christ being receaved without the feeling of our owne unworthynes is unprofitable and unfruictfull And yet wee are no table to mixe compouÌ„de togither these thinges but it must be obtained of him who came into the woâ—ld to iudgement that they which see not should see they that sce should be made blinde Ioh. 9.39 First therefore wee must remove our owne wisdome which as longe as it reigneth doth possesse us so wholy that it leaveth noe place for true and heavenly For o Angell wouldest thou have devised a reformation taken wholy our of thyne owne braine unlesse thou hadst swelled full of the opinion of thyne owne wisdome Overlooke thy decrees where is the Spirit called into counsell By what authority of Gods word is the amending of things confirmed After what exemple of the purer Church are our matters being fallen downe corrected and amended There is a deepe silence of all these things noe where is heard either Paul or any other witnesses of the holy trueth upon whose credit the things established might rest and stay themselves I beleeve thou shalt scarce finde a Synode even in the corruptest times in which the divine authority is more dumbe and speechlesse This opinion is to be layd away o Angell thou must acknowledge that thou art earth and that thou hast noe eye salve in thee tyll thou shalt be mollified with the heavenly spittell and subdued into a linamente Depende therefore on the mouth of Christ from whence floweth that which is profitable to doctrine to confutation to correction to instruction which is in righteousnes that the man of God may be perfite to every good worke 2 Tim. 3.16.17 From hence is conpounded that eye salve which will take away the skales of the eyes endue thee with that sharpnes of sight that thou mayest see playnly how thou oughtest to behave thy selfe in the house of God Neither must thou give eare to them who not onely unskilfully but also ungodly cry out that the rules of these things are not to be fetched from this shop Christ would not seth forth himselfe to be a seller of eye salve unlesse he had it both aboundantly wherby he might healpe our wante and also it were not lawfull to buy it from any other So then the medicine is threefould Golde against poverty which earthly riches ease not white raiment against nakednes which the honours of the world hide not Eye salve against blindnes which the wisdome of the flesh taketh not away From which nowe at length it may be understood that those riches where of in the former verse the Angell boasted is not the righteousnes of faith alone as the counterfait Ambrose prateth unwisely For those riches rested not on Christ alone Whereupon he warneth that he would buy gold of him which he should doe in vaine if before the Angell did abounde in the same But the righteousnes of faith hath all his treasures placed in Christ alone of which he is made partaker whosoever beleeveth truly and renounceth all other righteousnes Iohn 6.48 Rom. 3.7 Therefore o Ribera drawe rather water out of a pumeise stone then overthrowe the righteousnes of faith from this place But such trifles of thyne doe fall of themselves downe that I neede not spend time in confuting of them 19. As many as I love c. An exhortation to use the remedy and first froÌ„ the chastising of them whom he loveth A reason in deede of very great moment Whosoever is either among sonnes or amonge the reprobate Yf he receiveth noe sonne whom he rebuketh and chasteneth not what shall be done with the multitude of the rest An horrible destruction remaineth for them whom he will spare never so little who doe not suffer his owne children to escape uncorrected Therefore a chastisement is at hande unlesse thou repent betime and that very grievous and full of trouble as the very wordes themselves doe shew which are wont to be used for a confort in a bitter affliction wherewith the minde is so stricken as if it were forsaken of God Therefore he saith they are sonnes whom he beateth with so cruell punishements least through the grievousnes of the punishement they should despayre of his fatherly goodnes Therefore it is not time nowe to strive and to contend with mutuall hatred and reproches but the eares are to be lift up to the alarme of Christ
from them But by these meanes he will declare and manifest howe greatly wee ought to reverence his secrets 2 And J saw a strong Angell publishing There is a great dignity of the Prophesy from the certenty largenes scaling up but nowe a greater appeareth seeing the highnes thereof surmounteth every created Spirit For it is not of that kinde which the more prudent sorte of men can comprehende by any skilfull foreknowledg but wherein all must needes confesse their ignorance The which for to shewe he alludeth to the manner of Princes who in difficult thinges are wont by great rewards to provoke their subiects by the voyce of a Cryer to try their strength and there is almost none whoÌ„ in such businesse some small hope will not thrust forward to make tryall If so be that noe man cometh forth what is this else than an open confession of their imbecillity So the Angell is sent to enquire who is worthy to opeÌ„ the booke If noe man offereth himselfe let us acknowledge our owne impotency and the power of our Mediatour and togither also let us honour with due reverence these holy mysteryes for which cause God causeth in us this feeling of our owne want of power as of old in Adam before whoÌ„ ere he gave him a wife he set all creatures that noe fit helper being found he might make the more accounte of the wife given him ¶ Who is worthy He maketh not inquiry of the power and strength but of the deserte and worthynes For even all the creatures if they should coÌ„spire togither are able to doe nothing to wringe out perforce the things from God Whatsoever wee obtayne wee enioye it at his will and pleasure and by entreaty and the Lord being iust in giving his thinges regardeth their worthynes upon whom he bestoweth his benefits whom unlesse either their owne or an others iust dignity shall commende they can hope for noe good thinge from him But if a bare foreknowledge of future thinges shal be of so greate importance in what estimation is the knowledge of salvation to be had 3 And noe man was able A free confession of the creature that it is able to doe nothing herein Let them therefore looke to it who doe make her a patronesse for theÌ„selves in matters of greater moment Why then should wee mervayle if noe man understandeth any of these thinges not onely among the Gentiles although the most quickwitted of them but also not in the whole Kingdome of the Papists noe not that blasphemously unerring Pope himselfe with all his Seraphicall Doctours arrogating to them selves the victory of all knowledge learning prudence and wisdome These thinges surmount all humane sharpenes of witte least peradventure thou reiect rashly that which shall not please those our maisters And the distribution of thinges in heaven in earth and which are under the earth may be understood froÌ„ the proclaiming of the Angell he made enquiry who was worthy Therfore the inquisition perteined not to the Devils and soules punished for sinnes For what hope or shewe of worthynes could be here Therfore the thinges in Heaven are the Angels they in the earth Men living they which are under the earth are the Saints sleeping in their graves Whom he signifyeth in this manner by that one part which cometh neerer to our sense In which respect Iacob sayeth and I shall goe downe to my sonne mourning into the grave Gen. 37.35 In these alone their might be some question Therfore that place is to colde for to kindle a Purgatory ¶ Nor looke thereon for so hath Theod. Beza the common translation hath looke upon I should rather turne looke in For so the sentence encreaseth seeing this is greater then not to open The booke could not be looked in so long as it did remaine sealed whereupon the addition would be superfluous in this sense 4 J wept therefore It is a lamentable thing in deede that the Church should wante the gift of Prophecy But Iohn bewrayed his infirmity having forgot or at least wise not minding that nothing is so hidden that could be unknowne to our chiefe Prophet of which he would not teach his Church so farre as should be expedient for his Wherefore one of the Elders warning him that he should not weepe doth togither with gentlely reprove his ignorance or rather forgetfulnes as though it were a shamefull thinge for a teacher not to knowe that which the common sorte of the faithfull should not be ignorant of 5 Beholde he hath obtayned Many as it were contending but one obtayning the victory before the rest He seemeth to speake after the manner of the former proclamation wherby the thing was put as it were to a publike strife and tryall and in which Christ bare away the chiefe prayse yea the whole ¶ That Lyon of tâ—e A circumlocution of Christ the King fetched from Gen. 49.9 But what hath the Lyon to doe with seales Our sinnes did remove farre froÌ„ us all the mysteries of God Which when Christ hath by his mighty power abolished and conquered for ever the enemyes the Devill and death worthyly with this name as a badge of the victory he cometh forth to obtayne that for us which our enemyes kept away ¶ The roote of David So hath Th. Beza translated rightly the Hebrewe word to which the Greke worde answereth and is some time taken for a roote as is in Isaiah He groweth up as a tender plante before him and as a roote out of a dry ground chap. 53.2 But a roote properly groweth not out of the ground but that which springeth from the roote neverthelesse this in deede is such a roote that also togither it is the roote of David that is the fountayne and welspring from whence salvation and life flowe unto David so that nothing can be more significant then this word neither hath there bene at any time any roote besides of this kinde See Psalm 101.1 Mat. 22.43 c. 6 Then J looked and beholde betweene the Throne Word for word in the Greeke is in the middes of the Throne as before in chap. 4.4 c. The Lambe is in the middes of the Beasts and Elders to wit in the assembly of the faithfull in the middes of the Church ¶ A Lambe standing as though he had ben killed The Lambe is described by his triple offâ—â—e These wordes as thâ—â—gh he hath ben slame perteine to his Priesthood being eternall through the eternall power of his death Seaven hornes declare him to be a Kinge Seaven eyes which are so many Spirits and the taking of the booke shewe him to be the chiefe Prophete The skarre of a deadly wound is a token that he once dyed and teacheth that the Father doth give all things to his Church for the merite and through the beholding of it For this is it wherby our Priest once entring into the holy place hath obtained eternall redemption Heb. 9.12 And in that he hath once gat redemption for the
trumpets The second time is of an infinite innumerable multitude whose citizens ar described partly by those things which Iohn himselfe could understand by himselfe to wit by the things seen whence they were where they stood and in what apparell ver 9. Likewise by the glorifying of God heard both of themselves ver 10. and also of the Angels consenting to the same ver 11. and more fully praysing God in their behalfe ver 12. Partly by the instruction of an Elder whereunto a way is prepared by a question ver 13. a confession of ignorance in the beginning of the verse following afterward a full doctrine is added which sheweth that they came out of great affliction but that nowe they are blessed through the imputation of the righteousnes of the Lambe ver 14. testifyed by their constant desyre to serve God and of him againe by his defense ver 15. then also by an eternall freedome from all evills ver 16. and last of all by the fruitiō of good thinges ver 17. And this second time for the most part is of the Viols Scholions 1 After I sawe foure Angels This whole Chapter belōgeth to the sixt seale wherein a newe common type is set forth of thinges that are to be done afterward The former was common to all the three periods chap. 4 This conteineth onely the two latter to wit the Trumpets and Viols For the Spirit reioyceth for perspicuity and consolation sake to set before our eyes often times certen common figures both that the thinges may be more apparant and also that the event beheld a farre of may recreate the minde being in heavines But when after that isue of the former calamityes which was spoken of in the ende of the former chapter the seaventh seale should bringe in divers sorts of troubles before he cometh to declare them he setteth as it were this table in the sight of all men in which viewing the future image of the holy Church wee should knowe assuredly that the same can in noe wise be abolished and cleane taken away howsoever horrible tēpests might seeme to appeare and cast downe all things to utter destructiō This purpose of the Holy Ghost being considered will free us frō the great confusion wherewith the Interpreters are wont to shuffle togither all things and to cast upon the most wise distributour of the times a wrapping intangling which cānot be unfolded which surely if ever elswhere it is most of all shunned in this booke wherby it shal be made manifest that the Spirit is not a lover of confusion but that he alone is the principal authour of all right and prudent dispensation ¶ Foure Angels These are not the foure Angels of the last time which is yet to come a little before the ende of the world For their endevour in holding backe the winde goeth a little before the sealing as the next words make playne But they that are sealed must reigne a thousand yeeres on earth and those not reaching to the ende by some ages as wee will shew by the helpe of God at the twentith chap. ver 4. But it grieveth me to cōtend so often with this Iesuiticall Monster that I may make short if every verse almost doe not disprove this exposition let it obtaine what authority it can More over neither are these good Angels when as that which they entreprise perteineth rather to the destruction of soules then of bodyes Certenly the prohibition doth not altogither take from them the power of hurting but restraineth it onely for a time till the sealing was finished which is apparant to have ben done before that the Trumpets doe blowe Wherefore they rush in togither with the Trumpets being already prepared to bring in trouble and stayed onely with the let of sealing assoone as that should be dispatched they should fly greedily upon that from which they would not refrayne themselves unlesse they had ben constrained Therefore both they doe bring those foure mischiefes which ar threathed by the foure first trumpets and also unhappy and pernitious effectors of so sorrowfull events They may be shewed by name from those Trumpets so that the First may be called Contention the second Ambition the third Heresy the fourth Warre These foure Angels did take to themselves the foure corners of the earth ech one being ready from their stations to bring in that mischiefe which in the next wordes is mentioned For assoone as any tranquility appeared when nowe Diocletian was driven away and the other Tyrants the Bishops began forthwith to be given exceedingly to privie discords What meanes assayed not Constantine the Greate to quench this raising flame who appointed a Synode at Rome and commanded Miltiades and Marcus to sit in examination of the controversy against Caecilia But when the Synode was not able to ende the strife he appointed for chiefe doer in the same businesse Aurelius Bishop of Syracuse whom togither with his fellowes in office he commanded to goe from the Citie Arles in France and the matter being heard againe to set them at one that were at variance The counter-writings of Constantine touching this thing are to be seen in Euseb booke 10. 5. The Antichristian ambition sprung up in the times of the Apostles least wee should thinke that it fayled nowe in playing her part But now saith Paul you knowe what letteth that he should be revealed in his time for the mystery of iniquity worketh already 2 Thessal 2.6 And surely one would scarce beleeve but that those arrogant boastings of the Chaire of Rome with which the Decretall Epistles doe abounde were forged of the posterity and afterward to have bin ascribed falsly to the auncient Fathers so impudēt and vaine are they unlesse Firmilianus had proved that they are their owne at least for a great part whose names they beare For speaking of Stephanus then Bishop of Rome He that so boasteth sayth he of the place of his Bishoprike and avoucheth that he holdeth succession from Peter upon whom the foundations of the Church are set shewing playne enough how the Bishops then were given to boasting amonge the Epistles of Cyprian Epist 75. This same age was famous by the beginning of the Heresy of Arius whom wee have sayd to be the third Angell Neither was the Northerne Barbarousnes which had brought longe agoe the Romanes under the yoke quiet in those times as may be seen in Euseb upon the life of Const booke 4. Albeit that in stirring they prevayled not yet there wanted not a desire to troble the state that wee may easily now acknowledg the prōtnes of these foure Angels And they did in such sorte divide the world among themselves that Contention did invade with force from the East Ambition from the West Heresy from the South Warre from the North the chiefe quarters of the world being so occupyed that the holes out of which the vitall winde should issue were altogither stopped frō the earth as shall be made more playne in his
of the cruell enemyes wherewith the sixt chapter was concluded For the common type of which sorte was the whole seaventh chapter doth not interrupt the order of things And indeede such quiet dayes followed by and by after those trumpets For Maxentius being overcome at Rome by Constantine and Maxentius in the East by Licinius howe glad a day appeared to the Church through the whole world Howe great delectation howe great ioy howe great triumphe was ther of all degrees How pleasant was it that the prisons were opened that men were called backe from the mines that their feete were loosed from boundes that their neckes were delivered from the axe Neither onely to have these thinges but also an Emperour of which never any man before did so much as dreame who endevoured exceedingly to adorne by all meanes that he could every one of the meanest that was named a Christian Eusebius triumphed not without cause singing with the wordes of the Psalmist Goe to see yee the workes of Iehova how he maketh desolatioÌ„s in the earth causing warres to cease unto the ende of the earth howe he breaketh the bow and cutteth in peeces the speare he burneth the chariots with fire booke 10. 1. Nowe both the Augustes as well Licinius as Constantinus with one minde did procure diligently not onely the peace of the Church but also the ornaments of peace as it is apparaÌ„t from the Decrees published in the name of them both Euseb booke 10. chap. 5. c. But this was a short peace and in very deede but of halfe an houre continuance For first the Augustes themselves were at concorde scarse one three yeeres space afterward when they were reconciled Licinius assaileth openly the Christians and attempteth a generall slaughter There came more over civill warre which waxed fierce among the rulers of the Church the Bishops themselves who being voide of all feare of the coÌ„mon enemy did fall one upon an other with the weapons of wordes as if they had ben weary of peace even assoone as they had tasted the sweetnes of it with the top of their lippes See Aurelius Victor of Cesar part 2. Euseb booke 10. 8. 9. and upon the life of Constantine booke 1. to the ende beginning of the second Furthermore those thinges which wee have noted before at the first verse of the seaventh chapter 2 And I saw those seaven Angels Such hath ben the Silence from which at length proceedeth the second periode distinguished from the former because the entrance into this began not but at the ende of the seales For shall the TruÌ„pets be aunswerable to the Seales which are brought to their last ende before the Trumpets be prepared to sound More over take away the TRVMPETS from this seaven Seale that which wee leave unto it beside and above the Silence of halfe an houre is a certen small thing and more slender and baren then beseemeth the dignity of it I see that such an opinion hath pleased some learned and Godly men but he that shall marke and observe the thing diligently shall perceave that the same is quite coÌ„trary to the methode of the REVELATION The Heralds of this Periode are the seaven Angels Trumpeters The words themselves doe not shewe playnely whether these Angels were good or noe They are sayd to stande before GOD but this is a doubtfull kinde of speaking in so much as it may be attributed as to the evill so to the good Angels and therefore it is sayd that SATAN presented himselfe togither with the Sonnes of GOD before the Lord as wee reade in the Booke of Iob first chap. ver 6. But the proportion of the BEASTS in the Seales and of the seaven ANGELS Ministers of the Viols every one of which was clothed with Pure Linnen as wee shall see in the fifteenth chapter of this booke and at the sixt verse may cause us to esteeme and iudge these Trumpeters in the same number of Holy ones especially seeing that the article those seaven ANGELS hath also the force of nothing some that were knowne of which wee had none before unlesse the finger be pointed unto those seaven SPIRITS of God sent forth into all the world of which wee have seen in the fift Chapter and at the sixt verse Wee sayd that the foure ANGELS of the seaventh Chapter are the foure first Trmmpets but wee meane not the TRVMPETERS themselves but the events which followed when they blew those their Trumpets But the parts of this Periode are distinguished by Trumpets because these events should be more notable more famous and manifest to all men and as it were sung with the publike and lowde voice of a Trumpet In receaving of which there is a certen preparation before they beginne the worke it selfe because by and by after the silence made there should be given some token of the troubles to come before the rage should waxe hotte and be kindled To which is to be referred that Schime betweene Cecilianus and Donatus of Afrike of which wee made mention before the Apostasy of Licinius and his wicked entreprise against the Church The Contention in the East touching the Lords Supper or Passeover But especially the infection of the Arian Heresy the which assoone as it sprung up began to spred quickly farre and neare and to kindle so great close and secrete hatreds that neither the scorning of the enemyes on the theatres nor the most earnest desire of the EMPEROVR himselfe testifyed both by his letters and teares and also by the Embassage of Holsius Cordubensis a most famous old man could not avayle any thing at all to quench the flame for this see the second book of Eusebius upon the lyfe of Constantine in his letters to ALEXANDER and Arius All these thinges as Trumpets were given in the sight of all men as bâ—ing indeede sorrowfull presagies of the future blowing of the Trumpets 3 Then an other Angell came Hitherto the preparation of the seaven ANGELS Nowe followeth what manner of entrance was made to the events following in one ANGEL Whom wee may not suppose to be any Spirituall substance such as are the ANGELS properly so called that is to say GABRIEL or any of that sorte as the Iesuite would have it but a Man according as this Booke of the Revelation is wont to speak in the which there is nothing more common and ordinary then to give attribute the name of an Angel unto Men. Furthermore this heaven is the Holy Church on earth the Altar the more inward holy place of the same the Ministery of the High Priest which the Angels properly so called doe never execute but the trueth of which belongeth onely to Christ the type unto men onely who have a nature fit for sacrifice about which thing the office of the Priest is chiefly occupied of which nature seeing the Angels are voide neither can they represente the Priest Neither any where in the scriptures are these dutyes attributed to them Furthermore the ministery
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
chapter of that threefold voice whereby is noted the proceeding forward of the Church the second is like a thunder ver 2. Which second voice is begun by this battell undertaken of the Angels as hath ben observed before and so reioyceth in the name of thunder whereof mentioÌ„ was made in the 10. chap. ver 4. The Spirit would not have these wordes to be related before thereby shewing the deafenes of those ages to which these voices belongeth which in hearing heard not which yet at the sound of the seventh trumper when they were past should be knowne most plainely for which cause they are reserved to this time 7 Feare God c. The argument of the sermon was most fit when all reverence toward God lay wholly quenched in comparison of that which the commaundemâ—nts of mâ—n did teach according to that of Isaiah This people draweth neare to mee with their mouth and honoureth mee with their lippes but they have remooved thâ—ir hâ—rt fâ—rre from mee and their feare toward mee is that which they have ben taughâ— by the commaundement of men chap. 29.13 So when VVicklefe came forth into the middest they trembled in every place at the commaundements of men but the commaundements of God were despised with out feare Yf any had not ben present at the sacrilegious Masse had not numbred certaine prayers upon beades nor abstained froÌ„ meates forbidden on set dayes and had not performed other such foolish and ungodly ceremonies he thought he had committed some hainous wickednes but if the same man knewe not God and his sacred trueth had no trust in his mercy through Christ went to Saincts for refuge and after as he was in any distresse defiled the holy name of God almost at everie word and violated other duties of true godlinesse he fell no sting of conscience From hence therefore for iust cause the holy Angel began his preaching that he might revoke meÌ„ from a false feare to the knowledge of the true God Consider the doctrine of Iohn VVickliefe condemned in the Councill of Constance thou shalt see how greatly he laboured to overthrow humane toyes and to teach necessarie godlines ¶ For the houre of his iudgement is come So the Angel in chap. 10.7 avoucheth that the finishing of the mystery was at hande from which wee see how this Angel souÌ„deth againe as an Echo to the very great crying out of him as in the same place ver 3. And it could not be but that he should vehemently admonish men of the most grievous iudgement of God hanging over their heads when he saw horrible impiety to beare sway every where VVhich iudgement began to be shewed in that same houre in that first resurrection of which in chap. 20.5 At which the Papists for iust cause might have trembled unlesse they had hardened their harts seeing they might have acknowledged from that slipping away of men to the trueth which they sawe to be every day more and more both their olde impietie and also that most iust punishmeÌ„ts wer prepared for theÌ„ uÌ„lesse they repeÌ„t betime ¶ And worship him that made heaven An other chiefe point of the sermoÌ„ that men forsaking Idolatry would convert unto the true God Whom he describeth by the workes of creatioÌ„ who at that time should finde the world the Creatour being despised giving divine honour to Gods made with handes to wood stone painted Images as chap. 9.20 And many harkened to the Angell For from that monstrous Idolatry meÌ„ perceived the foulenes of that whole corrupt religion But when the rest would not be amended God sent the Turkes into the world as wee have shewed at that place even now spoken of Yet see his exceeding great mercy who before he would let loose the raines unto them sent this Angel who by wordes should turne men if it might be from their ungodlines to the ende that by their repentance he also might turne away his scourge Should he yet after so long patience deale by admonishing rather then by striking But such is the incomprehensible goodnes of our God that he punisheth not before extreame necessity doth plainely compell him He bridled therefore the Turkes which then began to be dreadfull that they should bring no great dammage to our Europe untill the Angel had executed his office Which when it was in vaine with the most part what should stay the rodde any longer ¶ And an other Angel followed The Complut edition and the Kinges bible have and another second Angel followed The second Angel prophecieth of the fall of Babylon that is of the city of Rome and Romish power as is manifest froÌ„ ch 17.5.9.18 He speaketh of futur things as of those that wer past after the maÌ„ner of the Prophets because it is no lesse certeÌ„ which is foreshewed to be hereafter theÌ„ if it had bin already effected Though he doth not only give knowledge of a future thing but also sheweth a thing beguÌ„ at this sermon This Angel are those Ministers of the following age The chiefe among which were Iohn Husse and Hierome of Prage who fought valiantly against the Primacy of the Pope as we may see in the Articles condemned in the Councill of Constance Him they desired to thrust out of his Antichristian throne togither with whom Babylon Rome must needs fall downe Neither could it be that the Pope should longe escape whose beginning was wicked his increase worse and his ripenesse no longer to be borne with as these two holy men made apparant They preached about the yeere 1414 and did shake the Romish tyranny somewhat more forcibly then Wickliefe which also the Spirit did signify should be making every Angel following a more fierce enemy then the former Worthily did they cry out that Babylon was fallen when Bohemia being inlightened by their sermons forsooke straightway the Pope of Rome and destroyed every where the Monasteries the habitations of the Romish superstitions Which beginning was a famous proofe of the whole ruine at length which they saw would be shortly whereof they should receive a most sure pledge in this first beginning Because of the wine of the wrath That is the wine of fornication whereby shee hath provoked God to wrath This wine is Idolâ—try which superstitious men drinke up no lesse sweetely then most pleasant liquor Rome gave this wine to all nations VVho knoweth not that Rome vaunteth that shee is the mother of all Churches VVhich thing is most true if wee regard superstitions errour Idolatry and all the other corruption all which in generall the whole VVest part sucked from Rome as it were from the mothers brestes But shee shall be punished shortly for her wickednes which thought it not inough to corrupt her selfe uÌ„lesse shee poysoned all the rest of the nations with the contagion of her impiety The Complutent edit and the Kings Bible doe omit the coniunction causall for eveÌ„ as also the word city in those that goe next before with which agreeth the common translation but that
it hath the relative in stead of the coniunction Aretas readeth as our copies but this diversity chaungeth not the meaning 9 And the third Angel and an other third Angel as some copies have it The third should be the strongest of all He should not onely nippe Antichrist with most grievous wordes but also most severely threaten destruction to all who will not depart from the humble service of him This Angel was Martin Luther that began openly to traduce Antichrist about the yeere 1517 who detested this infection more bitterly by how much through the revelation of the Spirit of God he had more sure knowledge of the filthinesse of the Romish Beast The Spirit here attributeth to him a troublous sermon and full of tumult And indeede there is no man who hath tasted the workes of that holy man to whom they seeme not to cast a savour of the heavenly trueth they are in every place so hot and earnest and doe flame with a certen fiery heate yea he came some time to that fervency that he could not stay himselfe from foule and unchast similitudes Many desired a greater moderation and modestie but from hence we may see with what inward motion he was carried The world was sicke of a great drowsie disease which could not be shaken of unlesse he had spoken vehemently dealt roughly and stung them Of which labour he received happie fruit Men were wakened out of sleepe by his warnings and seeing in what great daunger they were by worshipping the Beast they delivered themselves from his snares assoone as they could Therfore they forsooke the authour of their evill and fled unto the salutary trueth A matter of a great troble and sturre But a wheele is not turned about without noise the Spirit in some part doth manifest the trouble that followed by this very great earnestnes of the sermon ¶ Yf any shall worship the Beast He dealeth in earnest and cutteth to the quicke The summe of the sermon is contained in this conditionall proposition if any shall worship the Beast he procureth to himselfe eternall destruction The antecedent parte is found in this verse the consequent is declared by the two sequents As touching the worship it is set foorth first by a double subject the Beast his Image The Beast simple and unskilfull men doe worship who are carried with the present glory of thinges His Jmage the more learned and skilfull who see further and worship the present Beast for the reverend antiquity of succession and that auncient image renewed in this that is present Both are in the same state unlesse they repent Before the worshipping of the Image was common to all chap. 13.15 but where in some respect it is distinguished from the adoration of the Beast it seemeth to consist in this diffeâ—eÌ„ce of learned and unlearned Afterward the manner of worshipping is declared which is done two wayes by receiving the marke either in the forehead or in the hande In the forehead are marked the coÌ„mon sorte of men who by a naked profession doe acknowledge their humble service In the hande the Princes Peeres the whole route of Ecclesiasticall men and the rest of that sorte whose dutie is to maintaine the Beast to their power Why then is the order changed the first place given to the marke in the forehead to which the second was before as which place belongeth to men of lesse reckenning chap. 13.16 Surely that the greater condemnation of those defenders may be shewed as though he should say Every one shal be tormented with fire and brymstone who hath but received the marke in the forehead much more they which have received it in their hand But why is noe mention made of the number of his name Because this token is proper to the Grecians who should worship the Beast by their consenting with the Latine Church chap. 13.17 But this Angell was appointed for the people of the West part especially Greece also being destroyed by the desolation of the Turkes But thou must observe that this worshipping is performed not by falling downe on the ground but by acâ—nowledging a soveraigntie in which maÌ„ner they may worship who never sawe the Beast 10 He shall drinke also of the wine of the wrath of God The consequent part of the conditionall proposition describeth the destruction of them who worship both by the kinde of punishement in this verse and also by the eternity thereof in the verse following That first is set foorth allegorically in the beginning of the verse after it is declared by proper wordes in the other parte To drinke of the wine of the wrath seemeth to be a metaphore made by antanaclasis or reciprocation unto the wine of fornication wherby idolatry is signifyed wherewith men are delighted no lesse then with the pleasantnes of wine As therefore men reioyce in their sinnes so God shall reioice no lesse in punishing them for he shall mixe for them the wine of his wrath according to that in Deut. 28.63 Or the reason may be taken from them that doe kill wicked men by poisonned drinkes as once the Athenians other people and at this day the Turkes But what is this pure wine mixt These thinges seeme to be contrary a thing is said to be mixed which is powred in for him that shall drinke although it be not allayed with water but that exposition seemeth to mee to be more probable which will have divers pure wines to be mixed togither which mixture doth much sooner cause drunkenesse and maketh a greater disturbance of the body Water being mingled alayeth the strength of pure wine which tempering is not fit to signify the very great severity of punishement Let therfore the mixt pure wine be iudgement without mercy to the unrepentant ¶ He shal be tormented in fire and brymstone These thinges more properly doe note that the punishement shal be like that which of olde was of Sodome A sorrowfull spectacle whereof is yet at this day to be seen in the world in the ashy earth and in the stinking lake A visible marke doubtlesse of an eternall punishement This punishement shal be taken before the Angels and the Lambe that the torment may be the more grievous by how much it is more known to their enemâ—â—s ¶ And the smoke of their torment These thinges doe declare the eternity of the punishement for the smoke of the torment shal be eternall But the smoke is taken for fire of which it is a token Here it is used for to teach that the worshippers of the Beast shal not only be tormeÌ„ted for ever but also that their torment shall never be hidde from the Saincts who at least shall see alwayes the smoke thereof As touching that he saith they shall hav no rest day nor night by the same he sheweth that their torment shal be continuall also beside that it shal be eternall The repeating againe of the antecedent of the conditionall proposition belongeth to the earnestnesse
gentle mercifull and comfortable principalities One setting like to the Sonne of man is a certen chiefe man placed in this high degree of dignity The ambiguity of which phrase hath carryed away some Interpreters into a contrary opinion Cōmonly it is wont to be taken of Christ but by prefixing the articles of which here are none Furthermore seeing this like to the Sonne of man doth nothing but at the commandement of an other it cannot agree unto Christ he is therefore a man of our state and condition whose forme being represented to Iohn resembling the Image of a future man worthyly is said to be like to the Sonne of man The golden crowne noteth his Kingly dignity which is of a larger dition then a Magistrates of a city The sharpe sickle in his hande sheweth a faculty and readinesse to cut downe VVee shal see the application straight way after the unfolding of the generall matter and sense of the type 15 And an other Angel An other beside the three former and the fift in number from him sitting in a cloude this cometh out of the temple a citizen and as is likely a Minister and Pastour of a purer Church whose office is not so much to reape with his owne handes as to stirre up him that sitteth on the cloude to the labour both by the faculty given him of God and also by the opportune ripenesse of the corne Hereupon he biddeth him to put in his sickle and reape For now the time to reape is come The thing being attēpted before obtained no ioyfull issue because yet the time was not fitte but now God would prosper their godly endevours It is to be observed seeing that this Angell commeth out of the inner temple not the exteriour court which partition was made in the eleventh chapter that the Spirit is yet employed in a more full declaration of the same time to wit of the Church lying hid and shut up in a narrow place as wee have shewed at the first verse of this chapter 16 Then he that sate on the cloude thrust in his sickle on the earth The thing is put in executiō and wanteth not successe the corne falling of his owne accord before the sickle through the great ripenesse of it The word earth was taken before commonly in the worse part In which signification it may note that those who before were inhabitans of the earth that is members of the earthly Church which is very farre off from the true and heavenly shal be gathered now at length into the bundels of the more pure corne in this harvest or if the harvest be onely of the reprobate so as that these alone are cut downe with the sickle the meaning of the vision commeth to the same ende but that former sense is more naturall For it declareth that at length there should arise confortable Princes and Magistrates who by the persuasion and exhortation of godly Ministers should gather from Antichristian superstition their subiects into the true Church and the syncere profession of wholesome doctrine but should drive away the contrary impiety and the practisers thereof out of their coasts Such white cloudes were Saxonie Misnia Hassia Prussia the free cities Strasburge Zurich Berne Geneve Basill c. They that sate on these cloudes were Frederike of Saxonie Mauritius Philip the Lantgrave Ioachimus of Brunswike Albert of Brandeburg Princes The Senate of Zuriche of Auspurge of Berna of Geneva and the rest The Angel comming out of the Temple is Iustus Ionas Philip Melancthon Nicolas Amstorfius Iohn Dulcius which wer persuaders of Frederik Duke of Saxonie for to abrogate the private Masse and to beginne reformation Likewise Zuinglius Bucer Capito Blaverus and the other holy men in their places The sickle put on the earth are the handes of Princes and Senatours of cities put foorth for the amending of corruptions to wit when the Masse was abrogated at Wittenberg in the yeere 1521. the Idoles Images and Altars being taken away out of the whole dominion of the Tigurines in the yeer 1523 and more over a few yeeres after when there came a more perfit reformation the day and yeere of superstition abolished were written on pillars with letters of Golde When in all the places above rehearsed the reapers did bend to the worke stoutly striving who might doe best in cutting downe wicked superstition and in pulling up darnell by the rootes for which before they were not able to see the corne they did so beare sway in the whole fielde This harvest was begun about the yeere 1521 was hotely applyed by the space of tenne whole yeeres next after and more it folowed Luther by and by who a little before the reformation was begū thought it needfull for feare of the Emperours proscription to hide himselfe in a more secret place While he then lay hid an other Angel tooke this office upon him to exhorte him that sate upon the cloude to thrust in his sickle on the earth by taking away Idolatry and gathering together the godly as handfuls into holy assemblies as hath bene declared Neither is this an allusion like to be true but such an application as the regard of the time requireth necessarily The Church lay hid yet in the tēple as is manifest by the Angels which come out from thence But about the ende of the limited time of a thousand two hondreth and threescore yeeres should be the harvest vintage following to which moreover the last place is given in this Prophecy because after all the former thinges were finished these also should be performed in their time And all these thinges most fitly agree to that application which I have brought neither shall any by searching out finde either any other Angel or harvest also that every thinke may agree necessarily with themselves 17 And an other Angel So was the harvest the vintage followeth as it is wonte But this is proper to the wicked as that was to the godly For the Saincts are well compared to wheate and corne the profitablest thinges and most necessary thinges which by the solidnesse of their fruite resemble fitly the soundnesse of good men who are more profitable for their use then goodly in outward shew But the full and swelling dainties of grapes doe most aptly declare the present felicity of the wicked The Harvest belonged to Germany and brought us to the yeere 1520 this vintage is proper to our England so wonderfully agreeing to the things here done both in the course of time cōgruēcy of all the matter that it is not to be doubted but that the Spirit pointed with the finger to these grapes Which that we may perceive more easily every thing is to be cōsidered apart There is both a preparation also an execution of this vintage That belōgeth to 2 Angels ver 17.18 ioined togither in labour as those in the harvest which in like sort doe thūder with a double crash The executiō is done first by pruning the vine
of the earth Apoc. 17.18 These and the like doo truly prove him a Monarch But this say you dooth no way agree to the Bishop of Rome for he was never King of the whole world But were the Romans I pray you ever Kings of the whole world I think you wil not deny it as these words usually are wont to be understood or if you like to stand curiously herupon Daniel teacheth that the fourth Kingdom to weet the Roman shal consume the whole earth shal crush it and break it in peeces chap. 7.23 Remember therfore what a litle before you alleged out of Prosper Rome by Principality of the Preisthood was made more ample with the towr of religion than with the throne of power And what Leo saith Serm. 1. de Natal Apostol Rome that art made the head of the world by the holy Seat of S. Peter thou rulest more largely by divine religion than by earthly domination And what els meaneth the triple crown but the principalitie over al the three parts of the world The Popes crown hath more tops than the Emperours Egle hath heads It may be that shortly it wil be quadruple by the accession of the Indians that nothing may escape the Popes almightines though something for a time hath been hidd from his all skilfulnes Wherfore the streights of his dominion neither stand you in anie stead to acquitt the Pope of this wickednes neither is this remembrance grateful unto him who dooth so contemn honours and Empire as he had liefer with large limits of ruling to be counted Antichrist than to be defended by an argument of his Kingdome lost or diminished The fourth branch is the battel of Gog and Magog Apoc. 20. And when the 1000 yeres are ended c. Jn this battel you say he shal with an armie innumerable persecute Christians through the whole world I answer we have observed already from these words the wonderful expedition of Antichrist into the whole world properly so caled before in the 7. chapter of his persecution And there we allowed for this expedition three yeres and a halfe but here now it seemeth that this whole space shal not be speÌ„t in the iourney but then it shal be taken in hand after the three Kings and the seven Kings be subdued There also we marveled if he should goe such a iourney himselfe alone not hindred with anie troup of wayting men but here furder comes the impediment of an armie and the same neverthelesse an universal persecution Surely whatsoever you said before against Hippolitus you seem plainly to think that Antichrist is no man but the Divil him selfe But to let these monsters passe let us come to the battel which I marvel you saw not that it should be by the Dragon not by the Beast Between which two ther is in deed a great societie of wickednes but no less difference of persons and of things than is between an open foe and a secret enemie Add hereunto that the Beast and false Prophet are both destroyed before this warre is taken in hand or at least before it is finished if that move you not that both of them are mentioned to be slain in the end of the former chapter yet consider that the Divil that is the DragoÌ„ was cast into the lake of fire wher the other have their place before that the Divil comes thether Apoc. 20.10 Although therfore Antichrist be a Martial felow and a great warrier yet shal he wage no warrs after he is dead But it is one of his miracles to rise againe Be it so when he counterfeyts a death as you feign of him but when he is slayn by that hand of God and deeply drowned in the lake of fyre he shal not find it so easi to rise again and when he lay under a coverlet Separate you therfore those things which touch not Antichrist and deal not so as if you would prove one not to be a man either because he hath not four feet or because he wanteth wings you shal see the rest so to agree togither among themselves in al points as nothing more Surely the things which you hav disputed of this Kingdome and warr are farr from every part eyther of the Kingdome or of the warr of Antichrist but such stuff as this are al the things that your men are either wont or able to bring for to defend the Pope and to free him from this most greevous crime Therfore you toyl in vayn the thing is manifest it can not be hidd by anie subtilties Why goe ye about to cast a myst before the Sun Why frame yee arguments against the Spirit of God Purge rather with flames those writings of yours wherwith yow have laboured his defense and flee out of his denn as speedily as you can Here ends the Refutation of Antichrist Against Bellarmine Chap. 18. AFTER these things I saw an Angel come down from Heaven having great Power so as the earth was bright with his glorie 2 And he cryed out mightilie with a lowd voice saying It is fallen it is fallen Babylon that great and is become the habitation of Divils and the hold of all fowl Spirit and a cage of every uncleane and hateful bird 3 For al nations have drunken of the wine of the wrath of her fornication the Kings of the earth have committed fornication with her and the marchants of the earth are waxed rich of the aboundance of her pleasures 4 And J heard an other voice from heaven saying goe out of her my people least yee be partakers of her sinnes and receive of her plagues 5 For her heaped sinnes are come up to heaven and God hath remembred her iniquities 6 Reward her even as she hath rewarded you and give her double according to her works and in the cup that she hath filled you fill her double 7 Jn as much as she lifted up her selfe and lived in pleasure so much give yee to her torment and sorow for she saith in her heart J sit being a Queen and am no widow and shal see no mourning 8 Therfore shal her plagues come at one day death and sorow and famine she shal be burnt with fire for that God which condamneth her is a strong Lord. 9 And the Kings of the earth shall bewaile her and lament for her which have committed fornication and lived in pleasure with her when they shall see the smoke of her burning 10 And shal stand a farr off for feare of her torment sâ—ying alas alas thâ—t great citie Babylon that mighty citie for in one houre is thy iudgment come 11 And the Marchants of the earth shal weepe and waile over her for no mâ—n byeth their ware anie more 12 The ware of golde and silver and pretious stones and pearles and of fine linnen and of purple and of silke and of skarlet and of al manner of thynewood and of al vessels of yvorie and of al vessels of most pretious wood and of brasse
with a voice doubled It is fallen it is fallen Babylon after the maÌ„ner of the former Prophets but yet with this difference because they denouÌ„ced a destruction to come long after this declareth that it is already present now at last to be performed by this his expedition Babylon that great the seven hilled citie the chief Empresse Rome as once Babylon the head citie of the Assyrians There is a double Babylon in this book as we have heard chap. 16. Rome and Conctantinople But here he speaketh of the first which belongeth to the fift vial in which this chapter is employed The second belongeth to the last vial to be destroyed in the twentith chapter ¶ And is become the habitation of Divils The cause of the destruction is not here mentioned which foloweth after in ver 3. but the desolation is declared by a dreadful wildernesse which this kind of inhabitans reioicing in solitary places and folowing them doo expresse passingly Or rather wherin they themselves doo not so much take pleasure but into which they are sent and thrust even against their wils From whence that which first is caled the habitation of Divils is straightway called the hold of every fowl Spirit that is a prison or iayle into which they are thrust at the pleasure of the Highest iudge As if by the most iust iudgmeÌ„t of God the foule Spirits be tormented in the same places after they have ben deprived of all company of mortal men which they have abused by entising men to abhomination and naughtinesse Which is like a hell to them to be so kept from mens societie whom to draw with them into the same tormeÌ„t they hold it some confort in their damnation But they are not so shut apart from men into these secret places but that often times they goe on with rage in verie great meetings of folke as ofteÌ„ as it shal so please God but because such wildernesses are appointed to them for ordinarie prisoÌ„s Wherunto that saying of Christ seemeth to pertaine When the unclean Spirit is gone out of a man he walketh throughout dry places seeking rest and findeth none Mat. 12.43 Moreover the evils which were brought into the Church by Hermites and Monkes shew aboundantly how much the delusions of Satan doo prevaile in thosâ— foule and desert places as the most learned Theod. Beza hath observed But from this place we learnâ— how that of Isaiah is to be understood in chap 13.20.21.22 and again in chap. 34.13.14.15 unto which the Spiriâ— alludeth manifestly howsoever he interpreteth them not word for word purposely That is to say not only of some Beasts and unlâ—ckie birds but also of evil Angels to whom these names are proper Divils and fowle Spirits as the Greeks have translated partly retaining the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly translating plainly Schhirim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divils in which sense that word is used in Levit. 17.7 And they shall no more offer their offrings to Divils lishhirim properly signifieth the word goates but it is translated unto Divils who appeared for the most part to their worshippers rough and hairie commonly they are caled Satyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aquila translateth in Isaiah ¶ And a cage of every unclean bird It is not called a custody because it should be like a cage from whence the uncleane birds could not flee out but because they should be seen continually abiding in those ruines and to have their most usual place of dwelling there Such are those flesh-devouring ravenous and unluckie birdes the Egle Kite Hauke the Vultur Raven the Night-wandring scritchowles Howlets c. Of which sort many are reckned up in Levit. 11.13 c. And such birds were once counted uncleane by the Law Such difference hath no place at this day yet not without cause they are so called to this present time because they excellently set before our eyes the disposition of uncleane men who live by stelth and know no other way to maintaine themselves except by violence and injurie In this respect also those greedie birdes are hated of all the rest as they shew by gathering a company as often as they have gotten one of these ravenous birds alone and any occasion shall give an opportunity to oppresse them likeweise also this kind of men is odious to al mortal men 3 Because of the wine of the wrath A threefold cause of the destruction is rehearsed because she was the authour of Idolatry to al men because she drewe the Kings into the partaking of her wickednes and increased with honours riches above measure her citizens by her riot These naughtie acts are auncient and often cast in her teeth by other Angels some ages before Therfore he declareth that the shamelesse forehead of this whore is stil condemned of the same crime which can be moved with no warnings to put away her former lewdnesse As touching the words the wine of the wrath of her fornication is a fornication wherby God is provoked to wrath yet so making wretched men drunken for a time with a certen pleasantnesse that it taketh away all perceiving of the impiety therof as in chap. 14.8 ¶ All nations have drunk Montanus hath it ransitively thus hath made the nations to drink and so her wickednesse is more lively set forth more becomming her which beareth a cup of Gold in her hand wherby shee may provoke even those that are not thirsty to drink as before chap. 14.8 It is an horrible sinne to put a stumbling block before the blind but what is it to thrust and throw him headlong into the pit But the kinde of speaking seemeth to be changed of purpose least any man should alledge for his excuse that he hath not deceived others Therfore this common reading is to be preferred which our coppies have which also the verbes neuters which folow eporneusan eploutesan seeme to require ¶ And the marchants of the earth of the abundance of her pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the force of her riot that is from the plenty and immoderate desire to enioy al pleasures For Rome is an other Zerxes who by rewards offered stirred up men to devise newe pleasures Therefore how should not the devisers and ministers of these things get to theÌ„selves great riches But of what sort are these marchants not of that kind as it seemeth who make a gaine by carrying out and bringing in of wares for they are in the number of the reprobates who shal mourne for Babylon wgose destruction shal bring very great ioy to all the saincts ver 20. Neither shal these meÌ„s wares be bought anie more Rome being destroyed yet notwithstanding gold silver and the other things which are mentioned shal not cease to be in account in other places Hereunto is added that among them to whom this name agreeth properly the chiefe dignitie is theirs who fetch wares by sea from farr countries but these exercise
mesembrian midde day which the Astronomers call the mids of heaven and that therfore the word belongeth to them who have escaped from grosse superstition through the acknowledging of the truth and yet have not attained that purity meet for the inhabitants of heaven The Angel of the Sunne calleth all these to take part of the spoile as being nourissons of the same truth howsoever it flourisheth not among all with the like purity From which wee understand that although one or some few congregations shal practize sincere godlines when this warre shal be moved yet that very many and those even of the reformed religion shal be found which eyther never have attained a ful reformation or by negligence and carelesnesse have fallen backe to that state that they lack much of the holinesse of a pure and undefiled spouse And who seeth not that mutation to come to passe every day more and more Obstinate mē will not acknowledge this difference at this time but they to whom it is grāted to measure every thing by the onely rule of the truth doo both see bewaile both many shamefully falling from heaven and also others as meteores hanging yet in the clouds ¶ Come and gather your selves togither He calleth them to a banker to mirth The most worthy destruction of the wicked men is to God as a sumptuous feast 18 That ye may eate the flesh of things It is like that the ten hornes which have hated and burnt the whore Rome shal also hate the very Beast once the sweet heart of the whore Therfore these Kings who shal ioyne their armies with the Beast are not in the number of those tenne Neither shal ther be onely a denary number of Kings in the times of Antichrist when as beside them others shal be founde who doo lend him their helpe VVhich manner of dreames how vaine they are may be understood frō those things which wee have spoken before These things then being omitted now the Angel being sure of the victory calleth to the pray and biddeth them to flye togither that they may be filled with the spoiles of the enemies And because variety in feasts doth very much delight men he proposeth sundry kinds of dainty dishes the flesh of Kings of High Captaines c. This supper shal be variable and very costly Ezechiel furnisheth the like table but with the flesh onely of Easterne enemies chap. 39.17.18 19 Afterward I saw the Beast Such is the preparation of the Saincts there followeth of the wicked and first those in the VVest part with whom the first conflict shal be The chiefe Captaines of these are the Beast and the Kings For the Pope of Rome after Rome is destroyed shal have his seat in an other place for a few yeeres as at Avenion the Popes city or Bononie or elsewhere But he shal not remaine alive long time after not abov five and fourty yeeres at the most as may be gathered by a diligent comparing of other Scriptures Neither indeed being spoiled of his principal Chaire shal he be destitute of al aide of Kings but some to weet of the earth followers of wicked superstition shal yet take his part who al their hosts being gathered and ioyned togither against Christ and his Saincts shall beginne this battel to try their last chance They wil assemble to Armagedon that holy city a hill of pretious fruits whose Angel standeth in the Sunne as in ver 17. From which it is manifest that that preparation which the Spirit hath described togither in chap. 16. and 14 c. belōgeth to divers enemies whose warre is to be made asunder first of the Beast and false Prophet afterward of the Dragon 20 But the Beast was taken Hitherto the declaration of the sixt vial that of the last followeth which first teacheth the destruction of the enemies and in the first place of the Beast and his armies The Beast is taken intraped as it were with snares upon a sudden as wild Beasts which unawares fall into the netts For so the word epiaste seemeth to note And we know that the Lord doth raine downe upon the wicked snares as in Psal 11.6 by which their feet are taken there where least of al they feared The false Prophet is takē togither with him which two ioyned togither shew that the Pope of Rome for he shal retaine this name perhaps after the city is destroyed shal at length utterly perish both in respect of the civil powr wherby he is the Beast and also of the spiritual wherby he is the False Prophet The Spirit speaketh as of two distinct persons because of that twofold wickednes wherby that man of sinne is famous but when I say the Pope of Rome I doe not onely meane that particular man who then shal sit in the Chaire but also the very state and order of Popes which now wholly shal come to naught in such sort that no remainders therof shal be left Onely a certen hated memory shal continue that his impiety hath bin the cause of the ruine of so many ¶ Who wrought miracles Before there was mention of the false Prophet in chap. 16.13 But because a bare name was there onely that it might be unknown to no man whom he speaketh of by this name he describeth the same here by certain tokens that all doubt may be taken away Who saith he wrought miracles wherby he deceaved them which receive the Beasts marke and worshipped his Image By which things he sheweth most plainly that this False Prophet is that second Beast of which in chap. 13.13 c. Therfore let the Papists now see to it who wil have Antichrist to raigne three yeeres and an halfe before Christ shal come to the last iudgement and he to be a singular person whither or no they doo not proclaime open warre against the truth All grant that eyther this second Beast or that first is Antichrist Both which flourished long before that the dignity and maiesty of Rome the whore began to be diminished And also both shal remaine for some few yeeres after the overthrow therof as appeareth manifestly from this place Should we limit al this time eyther with the space of three yeeres or with the boundes of one mortal man But concerning the time of Antichrist the things that have bin spoken at chap. 17. are so certain and evident that no man can now be in doubt ¶ And they were both cast alive As Coral◠Dathan Abiran the earth opening it selfe were swallowed up alive into Hell The destruction of the Popedome shal be horrible The Spirit putteth a manifest difference between his punishment and the rest of the multitude which shal warre for him It were better for him to perish by fyre as the whore perished but a more greevous example shal be shewed in him ¶ Into a lake offyre Into the second death to weet everlasting in chap. 21.8 But how can the Papacy be cast into the fire That which is proper
they wer removed froÌ„ their place office whose genealogie was not found Nehem. 7 61.64.65 The Gospel is in truth savoury to no man neither doth any man give his name to it from his heart but he who is written in the book of life and in the booke of his heart hath a writing answering the same word for word 13 And the Sea gave up her dead The way wherby they that are to be iudged are presented before the iudgement seate to weet the Iewes wer gathered from all the corners of the earth as in the generall resurrection nothing shal hinder by what kinde of death soever any hath perished but that a body shal be restored to him Yet notwithstanding when as the Sea signifyeth corrupt and false doctrine by this also is noted that those Iewes which live in Christian countreyes of which sort are very many in Spaine France Germany Italy as it were in the bosome and compasse of the Popish sea of which we have spoken so many things before shal open their eyes to acknowledg the truth and shal fly togither at the light thereof ¶ Death ulso and hell gave up A Synecdoche of the general as though he should say and al that have dyed of any other death It must needs be that the karkeise be drowned in the sea or be covered with earth or rot in the aire or be consumed of the fire or devoured of beasts or some like thing As touching the drowning he said before the sea as touching the grave now he saith hell Death conteineth all the rest But seeing death restoreth those Iewes which live in the Christian landes and are infected with the Romish superstition death and hell shal restore them that shall live among Turkes and Heathen who are banished further off from salvation and are conversant in the inner parts of hell it selfe For so are al those nations of whom the name of Christ is either hated or not heard Neverthelesse it maketh no matter whither a man perish by sea or land either among Christians or among the enemies of this name 14 But hell and death A special execution on death Therfore as after the general resurrection no death shal raigne any more in the world besides that eternal which shal alwayes feed up and not consume the wicked so after the Church shal be restored by that full calling of the Iewes death and the grave shal raigne no more in her as of old while as scourges they alwayes lay upon the shoulders of the offenders but onely they shal serve to translate the elect into the Kingdome of heaven whereupoÌ„ they shall loose their former name They are cast into a lake of fâ—re not because either death or hell susteyne any person but because that which is proper to men is attributed to them as though he should say there shal be no torment any more eyther of death or hel but in the lake of fire where the reprobate dye for ever But from hence observe that seing hel is cast into the lake of fyre that is into hell properly so caled that it obtaineth an other proper signification then that which commonly is given to it in our mothers tongue It is takeÌ„ of many for the place of the damned but commonly it noteth not any thing but the grave and the common state of the dead as may be learned from this and other places of this booke 15 And whosoever was not found None shal be gathered into this Church but he that shal be of the elect How excellent is this preheminence of the Church which shal not be defiled with any hypocrites and counterfait Christians as before time How faire is this field which shall abounde with most fruitful corne without any tares and darnel Whatsoever is found in this nette may be laied up in a safe vessel Therfore it cannot be declared in words how amiable this most glorious spouse shal be It may come to passe that some may fall some time through humane infirmitie but holy admonitions and wholsome correction shal bring them againe to good thrift and repentance But shal every one of the Iewes be such Some shal not embrace the truth as is manifest from Daniel many arising to shame and perpetual contempt chap. 12.2 And we shal learne from the chapter folowing that some doggs shal be excluded without this city But they which now shal refuse the truth shal shew forth a manifest token of their reprobatioÌ„ that the Church shal not be subiect to be deceived any more Wherfore in this renewing the goodnesse and power of God shal be most famous through the whole world VVhich shal restore wretched men so wonderfully and make so singular choise of them whom he wil redeem But see how the godly shal receive comfort from hence For wheras every most holy man might iustly tremble through conscience of their sinns against this feare we have here a notable confirmation that election by Christ setteth us free from guilt CHAP. 21. AFTER I saw a new heaven and a new earth for the first heaven and the first earth were passed away and the sea was no more extant 2 And J Iohn saw the holy city the new Ierusalem come down from God out of heaven prepared as a bride trimmed for her husband 3 And I heard a great voice out of heaven saying behold the tabernacle of God is among men and he wil dwel with them and they shall be his people and God himselfe shal be with them their God 4 And God shal wipe all teares from their eyes and death shal be no more neither neither sorow neither crying neither shal ther be any more paine because the former things are past 5 And he that sate upon the throne said behold J make all things new And he said unto me write for these words are true and faithfull 6 And he said unto mee it is done J am Alpha and Omega the beginning the ende I wil give to him that is a thirst of the well of the waters of life freely 7 He that overcometh shall inherite all things and I will be his God and he shal be my sonne 8 But the fearfull and unbeleeving and abominable and murtherers whore mongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death 9 And ther came to mee one of the seven Angels which had the seven vials ful of the seven last plagues and he spake unto mee saying come I will shewe thee the Lambes wife 10 And he caried mee away in the Spirit in a great and high mountaine and shewed mee that great city that holy Hierusalem descending out of heaven froÌ„ God having the glory of God 11 And her brightnes was like unto a stone most pretious as a Iasper stone shining as Crystal 12 It had beside a great wall and hie having twelve gates at the gates twelve Angels and names written which
of the Gentils was neither the first people of God neither were the rites observed by them the first ordinances delivered froÌ„ heaven As though the words should give this sense at last albeit this people of the Iewes al the time of their reiection thirsted after their old ceremonies and worship and boasted openly that they should have at length free leave to use their auncient custome which we know they vaunt of even in these dayes yet in this restoring they shall conforme themselves wholly to the will of God in such sorte that willingly renouncing their old ordinances which then they shall acknowledge to have received an ende in Christ they shal make manifest to all men that the first heaven and earth which they looked for in vaine were passed away for ever This last seemeth to be of no small force to shewe that the reason of the order of the first heaven and earth should not be between the GeÌ„tils and Iewes but onely among the Legal and Christian Iewes The care that I have hath made mee to search out all corners to my power now let the iudgement be in the power of the Christian reader which of these is the beast ¶ And there shal be no more sea The sea is degenerat and corrupt doctrine which shall have no place among this new people whose glassie sea shal be like Chrystal most pure most cleare void of al saltnesse and muddy grossenesse as is that in chapter 4.6 Which also is said in respect of the Iewes themselves and those errours which in these daies they deffend so obstinately there is not a comparison of the Gentils with the Iewes handled in this place The Gentile sea that I may so say and thath grosser was consumed already when the Popish nation was destroyed the purer sea of the reformed Church is of glasse chap. 15.2 and shall not be abolished The Iewes even hitherto have their own sea most grosse most foul with many forged tales touching the Messias the legal worship the righteousnes of the law and many other points of salvatioÌ„ al which shal now be so dryed up that not a drop of the former sea shal remaine 2 And I John sawe the holy City In such weise then was seen the new heaven and earth now the holy city is exhibited which is so called for excelleÌ„cy sake The Church also of the Gentils is that new and heavenly Hierusalem as in the Apostle but ye are come to mount Sion and to the City of the living God the heavenly Hierusalem and to the company of innumerable Angels Heb. 12. and Gal. 4 But our Hierusalem being deformed with many errours and contentions shal cause that this most pure shal appeare altogither new Aretas the Compl. the Kings Bible doo omitt the name Iohn reed thus and I saw the holy City the new Hierusalem ¶ Coming down from God Theâ—fore this Hierusalem shall have her seate on earth the heavenly shal never come down but shal remaine fixed in heaven where Christ sitteth in glory at the right hand of the Father I goe saith he to prepare a place for you and when J shall have gone and prepared a place for you I will come againe and take you unto my selfe that where I shal be there you may be also Iohn 14.3 And againe Father J will that those which thou hast given mee be with mee where I am Iohn 17.24 Wee shal be caught up in the cloudes to meete the Lord in the atre and so shal be with the Lord 1 Thess 4.17 And to what ende should HierusaleÌ„ come downe from heaven which by and by after the general resurrection al the elect shal be in the heavens Peradventure wilt thou say it might come down that Iohn might see it If it had come downe for this cause Iohn should rather have been caught up into heaven to behold it then that shee should be let downe to the earth He was commanded before to come up into heaveÌ„ where through the dore opened he saw the forme of the militant Church chap. 4. how much more now should he have gone up that he might behold the same triumphing Therfore these words doe manifestly distinguish the new Hierusalem pilgrim from the inlandish Albeit that be called also heavenly because in very truth it is such both by birth and also by the right of the inheritance as Paul saith For that Hierusalem which is from above Gal. 4.26 It cometh downe therfore from God because his singular power and mercy shall appear in building up this new city The increase of the whole building shal be so swift and the glory and dignity so great that all with one consent shall acknowledge the hand of God and shall declare him to be the onely artificer ¶ Trimmed as a bride To be presented to her husband not yet hitherto given by a marriage accomplished After the last resurrection the marriage shal be accomplished it shal not be a preparing for time to come This bride was adorned with pure fine linnen and the Iustifications of the Saincts chap. 19.7.8 But observe that the city seen ere while is now called the bride and more plainly after ver 9. Come saith the Angel I will shew thee the bride the Lambes wife Therfore this city is the whole multitude of the faithfull the most sweet and straight communion of all which among themselves the Spirit declareth very well by such a forme of city The members of the body are used sometime to the same end but the similitude of a city setreth before our eyes a certaine more lively image There is a greater variety of things in a city and a further difference of duties which yet are ioyned togither and conteined with the same law and respect one chiefe good of all This therfore notably representeth how the faithfull most differing in function office and course of life doo grow unto one Holy body 3 And I heard a great voice from heaven saying c. He commeth to that part of the glory which is declared by the things heard The Tabernacle properly belonged to the Iewes and old worship from whence here it signifyeth the whole divine worship of that people to which before the tabernacle was peculiar Togither also it sheweth that the manifestatioÌ„ of Gods glory shal not yet be perfit such as the Saincts shal enioy after the last iudgment But howsoever it shal be farre more aboundant then never before yet men shall see God as through a glasse and riddle not face to face they shall know in part onely not as they are known 1 Cor. 13.12 A tabernacle is fit for the Church being in pilgrimage not for that which hath gotten a firme seate in her owne countrey ¶ And he shall dwell with them and they shal be his people Then God himselfe shal take upon him the protection of the Saincts according to the forme of the covenant Gen. 17.1 then the Saincts shall submit themselves willingly to be governed of
the continued quantity now followeth of that which is severed and first of the city whose dimension is about twelve thousand furlongs which it is doubtful whither they belong to the whole plat of ground or onely to the compas There is nothing that can be determined certenly and distinctly touching this thing If we say the first it is a huge city every side of which shal be an hundred and nine furlongs and more lacking a very little of the old BabyloÌ„ which conteined a hundred and twenty furlongs in every side as Herodotus in Clio sheweth But if the compas alone receiveth this measure there was never any city to be compared with this in greatnesse every side wherof shal be three thousaÌ„d furlongs in lenght and the whole plat of ground nine times tenne hundred thousand The Complutent edition whom Montanus and Plantins Bible follow reade these things otherweise thus about twelve furlongs of twelve thousand that is as I suppose about twelve times twelve thousand furlongs as if the whole largenesse were so many furlongs as many as wer sealed of every tribe ch 7. to weet an huÌ„dred fourty foure thousaÌ„d furlongs Which agreemeÌ„t causeth to doubt that this reading is the truer both because it declareth the great similitude of this the old Church of the GeÌ„tils also because it retaineth the proportion of the wal in ver following By this meane the city is made of the mutual increase of the cityzens ministers as the wal of the nuÌ„ber of the ministers multiplyed in it selfe for 12 tims 12 thousaÌ„d of which that multiplying signifieth the ministers this to be multiplyed the citizeÌ„s do mak this nuÌ„ber whose side shal be of 379 furloÌ„gs above But here it may be asked why Iohn maketh this city much larger theÌ„ Ezech. seing it is the same in both For he rehearseth the measure of ech side 4500 cubits ch 48.30 that is 12 furlongs onely and some what more Iohn which reading soever we folow whether we esteeme the measure of the circuit or the plat of ground assigned a farre greater magnitude Ezechiel was a minister of the Law Iohn of the Gospel from whence ariseth a difference of amplenesse according to the allowed portion of light which alwayes was greater the nigher men approached to the times of Christ Wherfore the Temple of Salomon was built with laâ—ger dimensions then the Tabernacle and the Temple of Ezechiel with farre greater than that of Salomon but this ciry of Iohn with a great deale larger than of Ezechiel For after Christs comming there came a very great light according to which increase of knowledge ther is used an answerable magnificence of the building ¶ And the length and bredth and height of it are equall Even now we said that the length is continuance of time the bredth the present face of every time which shal be no lesse faire and beautiful then that glory of continuation Now first mention is made of height which serveth to betokeÌ„ and excellent glory of this city to be extolled by the speach and praises of al men Things are set on high by commendations wherby as it is much used in common speach they are lifted up to heaven Therfore this city shal be no lesse famous among al then durable in time alwayes flourishing in a great multitude of citizens For this city is solid not superficiary proportionable foure squarre on every part which consisteth of al her measures and al of them equal It is perfect every way to which nothing can be added The former wanted solidity whose bredth moreover was so narrow that it could scarce be seen What marveile therfore if they were shaken with every tempest This more firme shal stande with so great strength on every side that it cannot feare any stormes 17 And he measured the wall of it Such then is the forme of the city The quantity of the wall a part is of an hundred fourty foure cubits FroÌ„ wheÌ„ce is this number From the nuÌ„ber of the Apostles multiplied in it selfe for twelve times twelve doo make this number VVherfore the Apostles and the Ministere of the word who are propagated from them shal compasse the holy city round about and shal keepe it safe from al invasion of the enemy and from al the fraud and deceit of Heretiques But this measuring is onely the height that of the length may be known well ynough being shewed by the measure of the city which the wal compassing the same doth exceed because of the territories ¶ The measure of a man which is of the Angell As though he should say Though the Ministers shal make this description with their cubite yet they shal doo nothing at their owne pleasure but as the Angels of God shal respect Gods wil in al things and shal follow the same most happilye having the Spirit for their guide but what should the measure of a man doo in heaven observe therfore what city he describeth unto us 18 And the building of the wall was Thus farre of the forme now he speaketh of the matter and first iointly of the matter of the wall togither of the city The frame of the wall is of Iasper This stone both lyeth in the foundation and is used chiefly in the rest of the building perhaps because endomesis in greeke is the stuffing of the wall filling up the space between the fronts that it may signify the frame to be no lesse pretious within then without the stopping which the word noteth seemeth to signify some such thing or rather seing procumation is also a pile or dam laid for to repell and breake the waves the building is chiefly made of Iasper because those teachers which are signifyed by this gemme shal endure the chiefe violence and first assault of the adversaries being in stead of a fortresse to the rest ¶ But the city it selfe was pure gold The matter in summe of the city is pure golde which the fire consumeth not but maketh it more bright neither weareth away with use neither is defiled by the rust neither is overcome either by the juices of salt or vineger which doo overcome other things Plinie giveth those praises to gold Why should not this city be perpetual which is made of matter so invincible and is free from all corruption But beside it is like to cleare glasse that is not loathsome to looke on by the deformity of any filth even in the most secret corner So wholly clear it shineth through that in it and through it every one may beholde the most favourable face of God For hereunto tendeth this shining clearenesse that God himselfe may be considered and seen through it whom as strangers on earth we behold through a glasse and riddle 1 Cor. 13.12 Therfore this city is not as at this day Rome the whore gilded with golde wholly without and within full of filthinesse and al manner of corruption but it hath exceeding great purity and holinesse ioyned
them which keepe the wordes of this book Worship God 10 After he said unto mee seale not the words of the prophecy of this book for the time is at hand 11 He that hurteth let him hurt still and he that is filthy let him be filthy stil and he that is iust let him be iustifyed stil and he that is holy let him be holy still 12 And behold I come quickly and my reward is with mee to render to every one as his worke shal be 13 J am Alpha and Omega the beginning and the ending the first and the last 14 Blessed are they that doo his commaundements that they may have right to the tree of life and may enter by the gates into the city 15 But without shal be dogges and enchanters and whoremongers and murtherers and Idolaters and whosoever loveth and maketh lies 16 J Iesus sent my Angel to testify these things unto you in the Churches J am the roote and that generation of David that bright and morning starre 17 And the Spirit and the bride say come and he that heareth saith come and let him that thirsteth come and let him that will receive of the water of life freely 18 For I testify there withall unto every one that heareth the words of the prophecy of this book if any man shall add unto these things God shall adde unto him the plagues that are written in this book 19 And if any man shall take away of the words of the book of this prophecy God shal take away his part out of the book of life and out of the holy city and from those things which are written in this book 20 He which testifyeth these things saith ye I come quickly Amen Even so come Lord Iesus 21 The grace of our Lord Jesus Christ be with you al. Amen The Analysis THVS farr the two first outward arguments wherby the glory of this city is set forth the two last follow the aboundance of things necessary continuance The first handleth two things which comprehende all other plenty the most pure water proceeding out of the throne ver 1. and the tree of life ver 2. whose fruite is described and how many foulde it is partly in the kinde for thete are twelve fruits partly in the time bearing every moneth and how profitable which appeareth from thence that also the leaves are for the health of the Gentils ver 2. and thus much of the aboūdance the continuance is declared by remooving of the corrupting causes ver 3. and by setting downe of the preserving causes ver 3.4 5. And hitherto hath bin a prophetical narration both of special things and also of common things to the whole Church There foloweth the conclusion of all the Revelation and of the Epistle partly consisting in a confirmation partly in a salutation The confirmation first takes in hand a recounting and collecting of things before spokē that being put as in a patterne ūder one view they might have greater force for credit And this recounting is cōtinued even to the eighteen verse relating the authour of the Revelation ver 6. the happines of the keppers ver 7. the ministers ver 8.9 a publishing commanded wherby ther should be a free examination ver 10. with an answer of a secret obiection ver 11. the upright nature of the revealer ver 12. eternall ver 13. the thing revealed ver 14.15 the plaine testimony of Iesus ver 16. and lastly the desire of the Spirit and bride ver 17. Every one of which apart is of great weight to establish the authority of this Prophecy but al togither are very much greater Next Iohn of his owne part addeth some new thing when he uttereth certain destruction to them which shall corrupt this prophecy never so little ver 18.19 then testifying his most earnest desire of a speedie finishing ver 20. The salutation lastly concludeth the whole Epistle with a praier ver 21. Scholions 1 Afterward he shewed mee That wholesome fruite dooth more declare the excellent glory of this city which not onely the citizens but also forreiners doo receive Wherunto also apperteine this river and tree of the which both they drinke and also are fedde unto life both which the Angel sheweth to Iohn For he saith he shewed mee But who is he that shewed That sevēth Angel which manifested the city to him in the former chapter ver 9.10 and therfore neither as yet are we come to the heavenly blessednes of the saincts after the last resurrection when we shal not use Angels or any other masters But as touching the water it is not some litle fountaine but a river neither corrupted and troubled as Nilus but flowing with most pure waters as Kidron Gallirrhoe making glad the citie of God Psal 46.5 Furthermore it is a river of water of life not onely because of the continuance for it runneth alwayes with new waters as is the water of a fountaine or spring which also in the Scriptures is called living but because it bringeth life to the drinkers Iohn 4.14 The river is shining as Chrystall farre exceeding the clearnes of the fountaines Lastly it proceedeth out of the throne of God and of the Lambe which it hath for chiefe fountaines and to which againe as a companion it doth leade or rather being a forerunner goeth before as a streeme to the sea In Ezechiel the same flood issueth out of the temple altar chap. 47.1 But in this new Ierusalem there is no temple as hath bin spoken in chap. 21.22 therfore the throne of God is set in the place thereof Whether it runneth here is no mention but the Prophets plentifully teach it namely towards the East from the South side of the altar first towards Galily and into the plaine then the waters come to the Sea and by emptying themselves into the same sea the waters therof are healed Ezech. 47.1.8 So in Ioel there shal issue forth a fountaine from the house of the Lord and shall water the valley of Shittim chap. 3.18 That is the plaine of Moab where the Israelites committed whordome with the Moabitish wemen Numb 25.1 Zacharie also There shal be saith he in that daie waters of life going forth out of Ierusalem part of them to the East sea and parte of them to the uttermost sea which shal be both in somer and winter chap. 14.8 This river is the most fruitfull doctrine of Christ which shall flowe forth towards the East because the people watered with the moisture hereof shall grow and at last true life shall budde forth For every living creature that creepeth whersoever these rivers come shall live and there shal be a very great multitude of fishes for by the comming of these waters thither they are cured and live whersoever this river commeth Ezech. 47.9 For this Prophet and Iohn speake of the same things and times of the state and condition of the Church in earth as those things which in so many places we have