that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
Spirits Ribera understands them to be Three Devills whom they call familiar spirits such as Magicians send forth at their pleasure But they shall be men properly because they go speake and have to do with Kings in a civill way all which little suites with Devills Notwithstanding they are said to be spirits because by profession they shal be Spirituall Fathers And Three because there shall be many of them sufficient for to performe what they shall undertake for a threefold number denotes perfection as before in Chap. 11. the two witnesses were indefinitely put for a few yet sufficient for the Testimony of the truth Yet here it seemes they are said to be three rather then seven which number the Scripture more frequently useth because they shall be the choisest and subtlest out of the flockes of Locusts who ordinarily are not very many Notwithstanding they shall be of the true kind of the Locusts however they differ in forme and office Impure Spirits Not onely being of an impure originall but nature and manners also labouring to staine both divine and humane things even as the Locusts who came out of the filthy bottomlesse pit did defile all things with their venemous mouths and tailes Like to Frogs They shall not be Frogs nor in the forme of Frogs for so they should be unfit messengers to be sent to Kings but like to Frogs in filthinesse impudencie and loquacitie because like as Frogs with their continuall croaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most irkesome to our eares Aristoph in Ranis so these Emissaries of Antichrist living a most impure life within their Covents and being taught much to bable do fill the eares of Kings with their cries untill they induce them unto their holy Warre Neither are they much unlike to the Locusts for Locusts skip like Frogs besides they resemble the foure square heads of Frogs by their geometricall hoods 14. For they are the Spirits of Devills He further describes them by their nature and craft they are instructed in the Schoole not of the holy Ghost but of the evill one and therefore they shall have the nature and disposition of their master yet will some of them make a fairer shew and thereby prove more hurtfull and are the more carefully to be avoided Working miracles They shall gaine credit to their Ambassage not so much by words as by signes and miracles and thereby allure and deceive the Kings of the earth But by what signes and whose by lies and the efficacie of Satan from whom they originally proceed for the wonders they worke are delusions of Satan which are spoken of in 2. Thessa 2.9 Rev. 13.14 19.20 Which go forth unto the Kings of the earth Thirdly he declares their office they shall leave the function of teaching unto others of their order and shall be imployed in Warlike Messages Here Ribera erreth in thinking that these Kings are the same unto whom the way was prepared by the drying up of Euphrates for they were Kings of the East spoiling the beast But these are the Kings of the earth and of the whole world The former were against These shall be for Antichrist The Kings of the earth Thus he calleth as before the sworne Vassalls of the Beast and therefore they are said to be of the earth however by profession they would seeme to be Christians And of the whole world That is all Forraigne Kings whatsoever for at last the beast will labour to have the friendship and assistance of them all For in regard he shall see that they of his owne profession are more remisse and negligent then he would have them therefore by Ambassages he will stirre up Forraigne Princes and by all meanes labour to draw them on his side Now if thou demaund who these Legates are I answer Who these three spirits are that are sent forth howsoever undoubtedly they shall manifest themselves so much the more by how much Antichrists fighting against God shall appeare and the nearer we come to the day of Iudgement yet it seems not to be obscure in the least both by history and experience For it is plaine that the chiefe of these Messengers are the Legates a latere who are sent with full power unto the Kings of the earth to negociate for Babylon next to them are the Bishops who order and direct the affaires of the Court In the next place are the Monkes and Iesuites who insinuate themselves into the clossets of women dive into counsells and are Architects of dissention These as their own Epistles witnesse are daily sent as Legates to the kings of India America and Africa to bring them into the fellowship of this warre that is a preparing And now of late if I be not deceived they have made the king of Persia bounden to the Sea of Rome And indeed without the religious interposition of these men scarse any counsells of peace or warre can be handled in Court as experience teacheth Moreover this Type doth very fitly agree to Frogs They are Spirits viz. spirituall fathers but uncleane like Frogs Because saith my Anonymus they remain in the mire of riches prating and tatling against the truth of the Gospell Spirits of devills because saith the same Authour they are inspired by the Devill onely so to doe Working miracles or doing signes that is making shew of outward holinesse though in truth they be the greatest hypocrites having their affections set on the earth and wordly Pompe and therefore howsoever they be the truest Proctours of Antichrist yet being outwardly cloaked with so many signes of Sanctitie they captivate as it were all men so that they are esteemed of them more holy then the rest of men These things Anonymus but we are further to consider that by prodigious and false miracles they shall gaine credit to their Ambassage viz. such by which the beast himselfe is said to seduce the Inhabitants of the earth Chap. 13.14 Now it is notorious that there are none at this day in the world who arrogate to themselves the glory of working signes and miracles but the Popes Emissaries Thus we see who the Legates are and to whom they go forth To gather them to the Battell They will not professe to make warre against God for then they should never induce any but mad men unto it but pretend that it is a warre undertaken for Gods glory and against hereticks for the safetie of the Catholicke Church although in very deed it shall be against the God of Heaven they shall I say prepare a great Dyet to cut off at last all the heririckes in one battell and at once restore the affaires of the Romish Sea But O great folly for it shall not be the day of Hereticks but of God Namely Of God Almighty Whereby the faithfull should be stird up to consider the wonderfull judgements of God The Frogs indeed shall gather the Kings of the earth to Warre thereby to root out the Gospell of Almighty God
make manifest for Iohn being banished in the â—le of Patmos began alreadie to feel the fury of Domitian And here the dream of such is refuted who binde the fulfilling of this prophesie to the last three years before the end of the world 4 Iohn to the seven Churches Those things being forespoken of which served to gain autority attention to this booke John dedicates the revelation to the seveÌ„ Churches of Asia wishing Grace and peace unto them By seven Andreas understandeth all the Churches Because in scripture the number seven is a number of perfection but because the seven Churches in Asia are as it were nominated by a marke to be knowen therefore I understand that it was purposely dedicated unto them not that the revelation belongeth not to others but because the first vision doth directly concerne them the rest generally belongs to the whole Church Of Asia He speaketh of Asia the lesser or that part of Asia Ptolo. lib. 5 geogra cap. 2. which is invironed from the East with both countries of Armenia from the west with the Aegean sea from the North with the Euxine sea from the south with the Mediteranian sea Here Iohn had planted seven Churches of note whereof that of Ephesus was the greatest but after he was banished the teachers carelesly performing their office he is commanded in the first vision to reprove admonish them of their duty Grace to you and peace be or be multiplied as in 1 Pet. 1 2 by a familiar salutation he seekes to gaine the good will of those whom he was afterwards more sharply to admonish The Apostolical salutation hath beene opened in the Epistle to the Romans and Corinthians Grace is that free favor of God from which doth flow all the mercies of God and every good thing which we enjoy The Glosse doth wel understand it of the free forgivenes of sins Peace the effect of Grace is the tranquillity and joy of the conscience Rom. 1.2 of which the Apostle speaketh being justified by faith we have peace with God The Hebrews by the word peace understand all maner of prosperitie and hence the Apostles in the beginning all most of all their Epistles doe not with out cause wish the same unto the faithful Which is and which was and which is to come It is manifest that this is a paraphrase of the name of God who alone is the author and giver of Grace peace But others do interpret it otherwise Some of the father alone from whom the Apostles generally desire grace to the Churches Rom. 1.7 Grace and peace be to you from God our father he is called which IS because he is from none but the beginning of the deity is from him And which was because he was before all time in eternitie And which is to come Iohn 5.12 because he wil come to judge the world by the son that the father is said to judge no man is to be referred to the immediate judgement For the father hath not so given over the judgement to the son as not to keepe the power of judging stil in his owne hand Others refer all to the person of the son For he is he which is because Christ is the same God with the father which was because the word was in the beginning and which is to come because he will come in the clouds to judgement vers 7. Others will have the three persons to be noted by three differences of time attributing the severall times to the severall persons that is which is to the father which was to the son and that which is to come to the holy Ghost his coming in to the Church by proceeding from the father the son so Andreas grace be to you peace from the Godhead which subsisteth in three persons To be short others thinke that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially described and doe apply all the words to every one of the persons for the father is he which is which was and which is to come so is the son and so is the holy Ghost What then all these expositions were right and godly if Iohn in these words had ended his prayer but he addeth and from the seven spirits and from Iesus Christ by which hee declareth that he directeth his prayer in the behalfe of the Churches to the holy Trinitie But not indeed in words commonly used yet such as are convenient to his purpose for the stile of this prophesie hath many things proper and excellent fitted to the argument of visions which not being observed by some interpreters they vainly wearie themselves and go astray For seldom the name of God or of the father or of the son or of the holy Ghost is found in the revelation in expresse words But John speaking of God useth for the most part propheticall descriptions Therefore this prayer is set downe in words agreeing to the excellent proprieties of this prophesie and in stead of the ordinarie forme of salutations used of the Apostles Rom. 1.7 as grace and peace to you from God our father and from the Lord Iesus Christ or the grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Iohn useth this kind as more proper and secret Grace and peace from him which is and which was and which is to come and from the seven spirits and from Iesus Christ c. in which words the true God three in persons one in essence is described as the divine attribute and prayer of the Apostle doe plainly manifest Now I come to the particulars From him which is Thus he describeth the person of the father by attributes proper to the divine essence yet common to every one of the persons Hereupon Christ assumes the same to himself vers 7. which is a most evident argument of his divinity And it is a description of eternity including and exceeding the three differences of the time present past and to come that is from him which is was and shall bee the words which is to come being put for shall be as in that of John 16 13. He will shew you things to come Act. 18 21. that is things that shall be so I must keepe the feast that cometh in Jerusalem And it seemeth that he altogether intended here to expresse that name of God in Exodus Exod. 3.14 EHIEH I wil be from which cometh the name Jehovah in which word as Vatablus wel observeth the Hebrewes take notice of those three differences of time It serveth for the great comfort of the Church in that he prayeth for grace peace not simply from God the father but from him which is which was and which is to come who alwayes remaineth the same and with whom is no variablenes Iam. 1 17. nor shadow of turning Indeed in the world the Church hath experience of diverse changes but in God alone she findeth constant
shelter because he changeth not with the world but whom he once loveth he loveth to the end Ioh. 13 1. Before I proceed further here take notice that some subtile ones are displeased because of a soloecisme against the rule of Grammer for it should not have been writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the text but as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what are these men so sharp sighted as to set rules to God Let them construe if they can that expression of God Exod. 3.14 I am hath sent me to you Or is the spirit of God tyed to speak as is pleasing to Priscian Let them therefore suffer God to pronounce his owne names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without declination who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeclinable immovable 1 exposition And from the seven spirits Who should be these spirits hath so troubled interpreters that some for this very cause have blotted this whole prophesie out of the canon of holy writ Some refer it to the person of the son in this sence peace be to you from the son of God sitting on the throne before whom are the seven spirits which he holdeth in his hand chap. 3.1 But they observe not what followeth vers 5. And from Iesus Christ For indeed Iohn prayeth for grace not from him that holdeth the seven spirits but from the seven spirits expresly Andreas Lyra and Ribera whom others follow understand by the seven spirits seven angels ministring before the throne of God and they take seven eyther indefinitely for innumerable because the number seven is perfect So Lyra from the seven spirits that is from all the angels which are ministers of our salvation or definitely supposing there are seven great Angels which chiefly care for the safety of man So Clemens Alex. Lib. 6. Strom. there are seven of greatest power the first borne princes of the angels through whom God doth provide for all man kinde Which seemeth to be backt with a place in Tobie 12.15 I am Raphael the Angel one of the seven which stand before the Lord. This opinion seems to agree with the letter of the text Because the seven spirits before the throne of God are often mentioned as in chap. 4.5 5.6 8.2 c. as if they were Gods speciall ministring angels But Iohn in praying to the seven spirits for grace confutes this opinion for it is contrary to scripture and Christian religion to pray for grace unto created angels Besides none but God is the fountain giver of grace and peace from whom and through whom and for whom are all things Ro. 11.36 Therefore we finde that the Apostles pray for and desire grace from none but God alone Alcasar saith wel sound divinity admits not that the grace and peace of the Gospel be demanded of the Angels For such praying is a part of that worship spoken of Matth. 4.9 Thou shalt worship the Lord thy God and him onely shalt thou serve And concerning grace that of Iames is most true every good gift Iam. 1 17. and every perfect gift is from above and cometh downe from the father of lights And therefore we may not understand the seven spirits to be seven angels in regard of the divine attributes given unto them Neither will the subtilitie of Ribera helpe the matter we expect saith he the grace peace of our sanctification from the angels as from the ministers of God for the text speaketh not of exspecting but of a religious praying for grace which for to direct the same unto the angels were great impietie Collo 2.18 Because the religious worship of angels is expresly condemned in scripture and the angels themselves forbid John to fall downe before them or to worship them chap. 19.10 and 22.9 To be short the Apostle maketh his prayer for grace jointly both from him that is and from the seven spirits and from Iesus Christ as working causes or rather as from one onely cause to wit from one God three in persons Neither is that equivocation of Andreas to be allowed who saith the seven spirits are not as equall in power joyned with the most hie God and blessed trinity But are named onely as Gods chiefe servants according to that of the Apostle I charge thee before God 1 Tim. 5.21 and the Lord Iesus Christ and the elect angels But the particle from three times repeated doth plainly shew that the seven spirits are joyned with God as the giver of Grace Whereas to call God Christ the angels and man together to witnes is neither repugnant to scripture or sound divinity For Christ himself ch 3.5 saith I will confesse his name before my father and before his angels And therefore that place in 1 Tim. 5.21 alleaged by Andreas is not of the same nature with this here treated of For the literall sence seemeth not fully to agree with the following places as I my self have formerly minded neither to confirme ought to angels as by and by I will it make to appear The third and most common exposition 3 Exposition both of ancient and moderne writers understand by the seven spirits the holy Ghost which onely is agreable to the scripture Isa 42.8 analogie of faith according to that of the prophet I will not give my glorie to another But according to the letter it seemeth to be otherwise for these are said to be seven spirits and the holy Ghost is but one but we are to minde the nature and prerogative of this prophesie is such as if every thing should be strictly urged according to the letter we should of necessity misaply divers things So that by seven being a perfect number he speaketh of the holy Ghost who is but one powring forth seven that is sundrie gifts and graces upon the Church which is a figurative speech or metalepsis when the effects are put for the cause Or else John wishing grace to the seven Churches attributes to each one and the same spirit as if there were seven in all Neither is it of waight that in some other places of this booke there is mention made of seven spirits as of seven angels for if the phrase be well observed we may perceive that they are noted as diverse from these here spoken of who are absolutely called the seven spirits which are before the throne of God by which the unitie of essence with him that sitteth on the throne Revel 4.5 and 5.6 and 8.2 is set forth by a divine attribute the other are called the seven spirits of God sent forth into all the earth the seven angels which stand before God not having any divine attribute by which it is plain that these latter places speak of created angels who are Gods ministring spirits Alcasar maintaineth against Ribera according to the truth that here the holy Ghost is spoken of and not as the other affirmeth that these seven spirits should denote the seven powers
not seen nor eare heard c. This name God wil not give to one alone but to all the faithful all I say shall know their owne name because all shal have it For to know this name is to have it to rejoyce in it and to be certain thereof thus we se that the people of God shall not be ignorant of each others felicitie and blessednes in the heavens howsoever true it is that the damned shall be ignorant thereof because they shall never have it and hence we see it is no mervaile that none in this life know the heavenlie adoption No man knoweth the new name saving he that hath it but such onelie as se and have it by faith in their harts for as much as in the world to come none shall know the dignitie of the saintship but such as are partakers thereof And heere the ungodly assertion of the papists is refuted who affirme that no man can fullie and certainly perswade himselfe of his own inward justifying faith or to be in the state of grace and so consequently a childe of God but is to doubt of his faith grace justification adoption and salvation For these Prophane men doe vainlie require an outward demonstration of that which no man can possibly know saving he that inwardly hath it which they inwardly wanting can not know it and therfore in requiring us to manifest this unto them doe as foolishly as they who would put a man to prove that there is sweetnes in honie seeing no man can know it but by the tast thereof For the knowledge of this new name it consists not in bare speculations but in the power and practise of the heart Of this ful assurance we have largely treated in our comment on Hebr. Chap. 6. v. 18. and Bellar. Castiga lib. 3. de Justifi cap. 9.10 c. Moreover hence we have the sixteenth argument of Christs deitie XVI Argu. of Chr. deity For none can give the heavenly Manna the white stone new name which Christ promiseth to them that overcome saving God alone The fourth Epistle to the Bishop of Thyatira 18 And unto the Angel of the Church in Thyatira write These things sayth the Sonne of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19 I know thy workes and charity and service and faith and thy patience and thy workes and the last be more then the first 20 Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel that calleth her selfe a prophetesse to preach and to seduce my servants to commit fornication and to eat things sacrificed unto idoles 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a beade and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he that searcheth the reines and hearts and I will give unto every one of you according to your workes 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speake I will put upon you no other burthen 25. But that which you have already hold fast till I come 26. And he that overcommeth and keepeth my workes unto the end to him will I give power over the nations 27. And he shall rule them with a rod of Iron as the vessels of a potter shall they be broken to shivers even as I have received of my Father 28. And I will give him the morning star 29. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the Church of Thyatira Epiphanius recordeth that certaine of the Alogians rejected the Revelation as fabulous because there was no Christian Church at that time in Thyatira For how say they could Iohn be commanded to write to one who then was not but that old writer sheweth the absurditie of the hereticks herein It followeth not saith he although in their dayes there was no Church there therefore there was none in Iohns time for Thyatira was vanquished and overthrowen by them and the Phrygians togither Not long after the death of Iohn and the other Apostles namely in the three and nynteth yeere after Christs ascension which was the seventh of Adrian the Emperor And that indeed the spirit of God did foreshew the defection of this Church by prophesying of the false Prophetesse Iezabel that is of certain woemen who deceived many falsely boasting of a prophetical spirit as namely Priscilla and Maximilla and Quintilla harlots of Montanus who taught the heresie of the Cataphrygians Touching these things whither they were so or or I wil not now dispute of but that which Epiphanius ads is indeed more to the purpose to wit that in his time this Church was againe recovered by casting off the heresie of the Cataphrygians Now saith he by the grace of God there is a Church in that place which flourisheth and some others thereabout although formerlie the whole Church was fallen away and had embraced the aforesaid heresie That also is verie memorable which he writeth that the spirit of God did reveal that soon after the Apostles their successors the Church should fal into many errors Whence therefore hath the sonne of perdition taken his insolent decree that his Church cannot erre Now the fourth Epistle is directed to the minister of Thyatira being more sharpe then the former Hee is commended for his faith and workes but reproved for suffering the Prophetesse Jezabel to seduce many to commit fornication and eate things sacrificed to Idols the which woman with her followers Christ threatneth to destroy Neverthelesse such who were not infected with her wickednes he exhorteth to constance and promiseth to give them power over the nations The Epistle as the former consisteth of an inscription narration and conclusion In the inscription Christ is described by three Epithites two whereof have been handled Chap. 1. v. 14. The sonne of God in Chap. 1.13 he is called the Sonne of Man and here the Sonne of God to shew that he is both Now Christ is a Sonne by nature we and the Angels by grace Wherefore the Church doth rightly beleeve and professe Christ to be both God and man in the unitie of one person His eyes as a flame of fire his feet like to fine brasse Of this see chap. 1.14.15 I know thy workes The narration containes five things 1. commendations 2. reproofes 3. threatnings 4. exhortations 5. promises Thy workes The Vulgar and Andreas omit this both here and in v. 9. Workes are generally to be taken both for good and evil as in v. 2. 13. in speciall he commendeth fower things 1. his love to God 2. his charitie to the poore and chiefly
Epistle to the Bishop in Sardis 1. And unto the Angel of the Church in Sardis write these things saith he that hath the seven spirits of God and the seven starres I know thy workes that thou hast a name that thon livest and art dead 2. Be watchful and strengthen the things which remaine that are readie to dye for I have not found thy workes perfect before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what hower I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walke with mee in white for they are worthy 5. He that overcommeth the same shall be cloathed in white raiment and I will not blot out his name out of the booke of life but I will confesse his name before my father and before his Angels 6. He that hath an eare let him heare what the spirit saith unto the Churches THE COMMENTARIE VNnto the Angel of the Church in Sardis By the name Angel as we have formerlie shewed is noted the Pastor of the Church and not him onely but the rest of the officers yea and the whole Church for it seemeth they were all alike faulty according to that of Iesus the Sonne of Sirach As the judge of the people is himselfe so are his officers and what manner of man the ruler of the citie is such are all they that dwel therein Sirac 10.2 And therefore whatsoever is amisse in the people is imputed to the negligence of the Pastor and what is good in them to his prayse and commendation Some old writers affirme that Melito was Bishop in Sardis of whom Eusebius maketh mention lib. 4. hist cap. 26. But neyther the argument of the Epistle nor time when it was written doth agree hereunto For Melito is commended for his sanctitie martyrdome this teacher is accused of hypocrisie negligence Moreover Melito was Bishop of Sardis in the raigne of Antoninus Pius unto whom Iustine Martyr dedicated his second Apologie in behalf of the Christians This Anton raigned more then sixty yeeres after Domitian in whose time John being banished into Patmos wrote the Revelation Now it is not probable that Melito should so long continue pastor in Sardis although in al likelihood Polycarpus all this time was teacher in Smyrna see cha 2.8 Therfore howbeit it be uncercaine who he was not beeing named yet Christ sharply reprooves him for his hypocrisie and negligence Hence observe how vainly the Romish Parasites boast as if the Pope and his adherents can not erre in matters of faith seing two onelie of the seven teachers of Asia are commended for their sinceritie in life and doctrine the rest accused by Christ eyther of foule hypocrisie Hor in Epist quid concinua samos quid Craesi regia Sardis or of the haeresie of the Nicolaitans In Sardis The famous and sometime royal citie of Croesus seated as Plinie writeth on the side of the mountaine Tmolus of which I have before spoken but here again repeat it least some might be mistaken as those who thinke that the Synod called Sardicensis held in the eleventh yeare of Constantine was in this citie For Sardica was a towne in Illyria to which place came all the easterne westerne Bishops by the commandement of Constans Constantius Emperors But this Epistle was not written to the Angel in Sardica but in Sardis It consisteth of a preface a narration and a conclusion The preface by two epithites declareth the majestie of Christ the author of this epistle and his care for the Church he is said to have the seven spirits of God and the seven starres to wit in his right hand as in chap. 2.2 from whence it might seeme that the words the seven starres were taken and here misplaced but the consent of all copies is to be allowed By the starres the teachers are signifyed as chap. 1.20 But in the description of Christ cha 1.20 there is no mention made of the seven spirits therfore some have thought that they are the seven spirits mentioned cha 1.4 but seing these spirits are joyned with the seven starres that is the Bishops of the Churches I therfore judge that these seven spirits are Angels properlie so called because Christ imployeth them together with the ministers of the Churches for the welfare of them that are heires of salvation see cha 1.4 Neyther doth the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seven spirits contradict this exposition for in cha 17.1 the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also put before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wil shew thee the Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whore of whom notwithstanding there was no mention before see our exposition on that place Thus we see that Christ hath the seven spirits of God in his hand that is all the Angels who readilie doe his commandements and judgements both in defending of the godly and punishing of the wicked he hath also in his hand the seven starres that is all the ministers officers of his Church that so through his grace they may shine like starres in sinceritie of life and puritie of doctrine before their flockes For as Christ is the author of the ministry so hath he given it unto the Church worketh so powerfully in by the same that hereby he both gathereth preserveth continually a Church among men according to that of Ioh. 15.6 I have ordained you that you should goe bring forth fruit that your fruit should remaine Now touching the ordaining governing of the starres whither it be taken properly or improperly XIX Arg. of Chr. deity it is onely the powerful worke of God And therfore these Epithites doe plainly yeild unto us a nynteenth argument to prove the deity and omnipotencie of Christ our Lord. J know thy workes The first part of the narration is a reproofe of the secret hypocrisie in the heart life of this teacher Thy works that is I see al the indeavours cariage both of thy private life publick ministry I know thy hidden hypocrisie for so he explaineth it thou hast a name that thou livest art dead that is thou art generally reputed to be a faithful godly teacher but thou art an hypocrite as beeing destitute of faith and true holines so dead that is as a painted sepulchre before the Lord guiltie of death although thou seemest to be alive holy before men Hence we learne three remarkeable pointes The first is an evident argument of Christs divinitie For if Christ so knowes all our workes as that he discerneth betwixt true godlines and hypocrisie the dead and living members of the Church true pastors and hypocrites then certainly he tryeth the heart of man which is onely proper to God
will make him a pillar But it is more probable that he alludeth to the two brazen pillars set up by Solomon in the porch of the temple which typified the stability of the children of God And he shall goe no more out This is the second promise it shall not bee a momentanie glorie but unchangeable perpetuall and eternall And it seemes to be put heere in opposition to those brazen pillars which were overthrowen with the temple by the Babylonians but no such destruction shall befal the godly for as the Psalmist speaketh Psal 125.1 2. They that trust in the Lord shall be as mount Sion which cannot be removed but abideth for ever An excellent place proving the perseverance of the saintes even in this life for whom Christ hath once made a pillar in his temple he will never suffer them to go out any more that is to fall away from the state of grace And I will write his name The third promise An inscription of a threefold name is an inscription of a threefold name viz. of God of the citie of God and of Christ He seemes eyther to allude to the manner of the Romanes who used to write on their statues of triumph the actions of the Conquerours the titles and names of conquered nations as for example To Tyberius To Constantine alwayes Augustus To the Conquerour of Germanie of the Gothes of Africa c. Or otherwise he keepes still to the former allusion of Solomons pillars whereof the right was called Jachin which is beeing interpreted he will establish and the left Boaz that is in it there is strength the one beeing a type of the Jewish church the other of the Gentiles so Christ will write upon every faithfull man most honourable names which exposition might stand but that Solomon is said not to have written those names upon the pillars but so to have named them Well how ever it be certaine it is that both these pillars with their names were destroyed the vain inscriptions of the Romanes perished but the names which Christ will write upon his pillars they shall remaine for ever and ever First he will write upon them the Name of his God not that these conquerours shal be Gods but the sons of God that is perfectly borne againe after the image of God Indeed we are now Gods children by faith but these glorious inscriptions here promised doe not yet appeare namely the full fruition and majestie of our adoption And the name of the citie of my God or of the new Jerusalem that is I will make him an everlasting citizen of the Church triumphant for as you may see Chap. 21.2.10 this is set forth unto us by the new Ierusalem Which commeth downe out of heaven both because it so appeared in a vision unto Iohn in the place for calledged as also because it hath its true original from heaven as grounded on the eternal election of God and besides in this life is borne of water and of the spirit and all the grace which it receiveth commeth downe from above From my God Three times he calleth God his God speaking eyther as man and our mediatour whose office no wayes lessneth but rather confirmeth his eternall essence see Chap. 1.1 3.2 Io. 20.17 1 Thess 1.3 Christs new name Or els God is here personallie taken for the father as it is in these places I ascend to my God and to my Father Before God and our Father My new name To the Godlie in Pergamus he promised a new name but lo here he will give his new name which he receyved of his father beeing exalted above everie name that is named not onely in this world but also in that which is to come Eph. 1.10 see also Phil. 2.19 Touching this new name it signifies Christs glorious exaltation and the Fathers setting of him at his right hand after his resurrection now this his new name and this fulnesse of glorie at Gods right hand Christ will write on the Overcommers but how make them pertakers of perfect happinesse according to their measure and proportion as beeing members of that bodie of which he is the head Se more of this v. 21. 13 He which hath an eare see Chap. 2. v. 7.11 The VII Epistle to the Bishop of Laodicea 14 And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15 I know thy workes that thou art neither â—old nor hote I would thou wert cold or hote 16 So then because thou art luke-warme and neither cold nor hote I will spue thee out of my mouth 17 Because thou sayest I am rich and increased with goods and have need of 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 fire that thou majest be rich and white raiment that thou mayest be clothed and that the shame of thy wikednesse doe not appeare and anoint thine eyes with eye salve that thou mayest see 19 As many as I love I rebuke and chasten bee zealous therefore and repent 20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come in to him and will sup with him and he with me 21 To him that overcommeth will I grant to sit with me in my Throne even as I also overcame and am set downe with my Father in his throne 22 Hee that hath an eare let him heare what the Spirit saith unto the Churches THE COMMENTARIE VNto the Angel of the church of the Laodiceans This last epistle is full of sharpe reproofe against the pastor of the Church because of his great hypocrisie and vaine boasting and withall shewes him what he should doe perswades him to serious repentance and propounds rewards unto them that doe the same In this Epistle is excellentlie set forth the lenity and forbearance of Christ our Lord by which he suffereth hypocrites and desireth their salvation It consisteth of a preface a narration and a conclusion To the Angel That is to the pastor whole congregation Now because the evils in the Church doe usually proceed from the pastors therfore it is justly imputed unto them even as the excesse Idolatrie prophanenes and other wickednes of the people were by the prophets of old laid to the charge of their priests and governours It is uncertaine who this Bishop was But certainly he was a carnal and craftie man for though he bare the name of a minister yet was he void of sinceritie and Godlines and given over to coveteousnes and luxury other vices Paul twise mentioneth this Church in his Epistle to the Collossians chap. 2.2 there he wisheth that their harts may be comforted c. and Chap. 4.16 he commandeth that their Epistle be read of the Laodiceans The Epist to the Laodic Apocrypha Vide Bibl. S.
Senens lib. 2. p. 87. and againe theirs by the Collossians The which place being doubtfully rendred in the Latine version hath occasioned some to thinke that Paul writ the Epistle which is now extant unto them of Laodicea but it is an Apocrypha writing compiled by som deceiver and taken from the Epistles to the Galatians Philippians and Colossians Theophilactus and some others understand it of the first Epistle to Timothie which was sent as they say to Laodicea a chiefe citie of Phrygia Pacatiana as the subscription also hath it But that cannot be for as it may be gathered from Coll. 2.2 Paul had never seen those of Laodicea Chrysostom therefore and others with more likelihood understand it of an Epistle which they of Laodicea wrot unto Paul in which without doubt they testified their faith and piety unto the Apostle Lib 5. cont Marc. Tertullian saith it was the opinion of Marcion that the Epistle to the Ephesians now extant was writen by Paul to them of Laodicea Now howsoever this Church in Iohns time was grievously corrupted yet questionlesse after this vehement reproofe which Iohn from Christ delivered unto them they repented of their evils For Eusibius commendeth this Church as flourishing in his time and mentioneth some of their Bishops and among others Anatolius a chiefe opposer of Paulus Samosatenus and after him one Stephanus who indeed in learning and eloquence was equall with the rest but not in vertue constancie for in the time of persecution he denyed the faith to the great scandal of the Church of Christ And hence it may probably be gathered that this Epistle to the Laodiceans wrought much good in them And also we are again here taught that pastors Churches may erre and fall away unlesse they be by the power of God preserved in the way of truth Now we come to the Epistle These things saith the Amen The preface as formerly proves the authority of the Epistle describing Christ the Author thereof by three glorious Epithâ—es namely that he is the Amen the true and faithfull witnesse and the beginning of the creation of God These things are taken from Chap. 1.5.6.7.8 Christ calleth himself the Amen from the Hebrew Aman veritie It is an affirmative particle and caries with it the nature of an oath confirming the truth and certainty of things it is in greeke nai yea in Latine certe profecto verely verely In this place it is put in stead of an adjective for him who is most true both in his promises and threatnings and is expounded by the following words the true and faithfull witnesse which we have spoken of on Chap. 1. v. 5. Christ therefore is the Amen the true and faithfull witnesse because as he is God so he is truth it self and the essentiall wisedome of the Father And as he is man he hath witnessed and brought forth the testimony of the gospell out of the bosome of his father and by divine miracles so confirmed the truth thereof as that none but with great impiety can question the same Now the reason why here he calleth himself thus seems to bee because he had to doe with hypocrites who beeing growen secure began to esteem of the faith of Christ as a thing indifferent that for the cause thereof they needed not to contend with the Pagans or suffer affliction for the same Now Christ to the end that he might more plainlie take them for their lukewarmenesse doth by these epithites declare his truth and faithfulnesse The reason wherefore Christ is called Amen is shewed by the Apostle 2 Cor. 1.19 where he saith that Jesus Christ preached among the Corinthians was not yea and nay that is variable and inconstant because in him all the promises of God even from the infancie of Church unto this day are Yea and Amen that is surely and certainely fulfilled unto the glory of God the Father The which as it the serves to refute their folly who eyther call in question or reject the faith of Christ as doe the Turks Jewes Epicures Hypocrites and others so it doth very much comfort and strengthen the faith of the godlie For seeing Christ is the Amen the faithfull and true witnesse he wil stand to his promises and never forsake them that trust in him Ioh. 14.18 Hebr. 13.15 according to that which is written I will not leave you Orphants I will not leave thee nor forsake thee c. The beginning of the creation of God As the two former titles declare the faithfulnesse of Christ so this shewes his excellencie and power Observe this ambiguous manner of speech The beginning of the creation of God this is ambiguously rendred For the word which is in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely the beginning or original But also principallity and dominion Now in what sence soever it be taken it clearlie proveth the Godhead of Christ If we render it principallity that is prince of the creation or creatures it shewes that he is God If we render it the beginning of the creation it prooves the same thing For he as the Son did with the Father and holy Spirit Ioh. 1.3 give unto all creatures the beginning of their beeing for all things were made by him and without him was not any thing made that was made Arius contendeth that the Son is onely the beginning of the creation that is the first creature But he falsely corrupteth the text For Christ is said to be the beginning not passively but actively as appeareth Chap. 1.8 where he is absolutely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and ending which can not be spoken of any creature Some interpret this of the new creation but that also doth no way derogate from his divinitie For a divine power is as much required to make a creature new as there was in the first creation So that these two interpretations are not to be separated but joyned togither Now Christ doth in this place call himself the beginning that these blinde and naked Laodiceans might the sooner returne unto him as to the fountaine of all good XXIII Argum. of Chr. deity This therfore is a XXIII argument proving the divinity of Christ our Lord. 15 I know thy workes that thou art neither cold The narration containes many particulars as reproofe commination confutation perswasion exhortation and promise unto v. 21. First in this verse he sharpely reproves the Laodiceans as not answering to the name by which they were called For Laodicea signifies as much as a people just sincere and wel reformed in manners faith and godlines being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just But thou saith Christ art neyther cold nor hote Interpreters are diversly minded about such as are said to be hot cold or lukewarine Alcasar brings in eleven opinions but he seeks a knot in a rush The thing it self plainely shewes that Christ by a proverbiall metaphor
persecutions yet the Gospell was spread with happie successe far and neere But I rather extend it to the whole time in which Christ by the successors of the Apostles namelie many syncere Bishops and faithfull teachers victoriously set up his kingdome throughout the whole Romane Empire not withstanding the tyrannie of persecutors the wickednesse of hereticks and Apostates untill by little and little the Church decayed in this her puritie And this I take containes the space of almost six hundred years The white horse therefore first comming out of the seales is the primitive Church white and bright in puritie of doctrine and discipline The Apostles were like horses running strongly and with great speed propagating the faith of Christ in the whole earth as their Acts and Epistles testifie after them God raised up Apostolicall men Bishops teachers and Fathers both Greek Latine who firmlie maintained propagated the purity of doctrine delivered unto them against tyrants apostates and hypocrites untill the time of Gregorie the first although even before his dayes the whitenesse of this horse was somwhat changed black spots began to appeare that is corruptions in doctrine discipline and worship The which Egesippus in Eusebius complaines of in these words Lib 3. hist cap. 32. that soon after the death of the Apostles and them which had received the word at their mouth the Church remained not long a pure and unspotted virgine notwitstanding the godly held the foundation of faith and salvation entire viz. Christ the head And he which sate on him This rider is Christ He that sate on the white horse is Christ Act. 9.15 see Chap. 19.11 This rider was caried to and fro in the ministerie of the Apostles and other faithfull pastors and teachers who suffered for the truth this metaphor Christ himselfe useth to Ananias concerning Paul he is a chosen vessell unto me to beare my name before the Gentiles and kings and the children of Israel On these Christ rode gloriously entring through their sincere preaching into the verie hart of the faithfull propagating and defending his owne kingdome according to that of the Psalmist And in thy comely honour prosper Psal 45.4 ride on word of truth and of meeknes of justice And he had a bow Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bow arrowes and somtimes a quiver The word of God is Christ bow The Law and Gospell is Christ bow from whence he sends forth arrowes that is the efficacie of his spirit wounding the harts and minds of the Elect that he may heale and restore them to life but to terrifie and kill the wicked as it is in the same Psalm thy arrowes are sharp peoples shall fall under thee in the hart of the kings enemies And a crowne was given unto him to wit Christs crowne a regal crowne For he is a king crowned with glorie and honour at the right hand of God in the heavens or rather a crowne of triumph because it followeth And he went forth conquering and to conquer The doubling of the words notes his present and future victorie His victory By his death he overcame sin and by his resurrection death hell and satan yea the world also according as he saith in the Gospel be of good cheere Ioh. 16.33 I have overcome the world This is the first victorie with which he went forth conquering It is true indeed he was crucified as he was meere man but he lived againe and overcame by the power of his Godhead Now he went forth to overcome the world and the tyrants thereof diverse wayes His second victorie was in converting the gentiles by the preaching of the Apostles for in that he drew all nations and brought them unto the faith of the Gospel he conquered the world And tyrants in his Apostles confessours martyrs convincing them by the power of the truth For the death of the martyrs is Christs victory seeing in their blood the truth was sealed and the Church propagated The destruction of tyrants was Christs victorie As Julian the apostate blaspheming in his extreme madnesse confessed Thou hast overcome O Galilean Christ overcame when Nero Domitian Diocletian Trajan Maximinus Lycinius Valens and others who had put to death many thousands of Christians thinking thereby to take away the name of Christ were destroyed and brought to miserable perdition while Christ raigned and his Church increased Christ went forth as a conquerour when by the preaching of the Gospel the Idol gods of the gentiles were rejected their worship and temples abolished and overthrowen all men beeing drawen after Christ He overcame when the swarmes of hereticks as Valentinus Basilides Praxeas Manes Martion Photinus Samosatenus and other most bitter enemies of Christ were beaten downe overcome and destroyed by the sword of the spirit To be short Christ overcame when all the East and Westerne Churches were in danger to perish and come to nothing by the pestilent doctrine of Arius two sound ministers beeing then hardlie found in the whole Christian world no not in Rome except Paulinus Hilarius and Athanasius And indeed he that would understand the victories of Christ here intimated must have as in a table before his eyes the histories of the Apostles and the Churches after them written by Irenaeus Clemens Tertullian Eusebius Hierom Theodoret Socrates Sozomenus Evagrius Nicephorus and others for no better commentarie then their histories can be given upon the opening of the first seale And herein I thinke not to passe this by in silence we are more happie then Iohn himself for those events which he saw a far of in types we now by the helpe of former histories and our own experience doe clearely see them written out livelie expressed before our eyes And thus much concerning the first seale Now here perhaps a question will be moved seeing Christ is the Lamb opening the booke how also he can be sayd to goe forth out of the seale For the answere hereof we are to minde what I have already spoken viz. that oftentimes one and the same thing is represented in differing types in a diverse respect Now as Christ sits reignes gloriously with the Father and holy Spirit as God so he is the Lion of the tribe of Iudah beeing the offpring of Iudah according to the flesh He is the immaculate Lamb as he is man and as he was slaine and put to death for us He stands in the midst of the Throne as he is the mediatour he opens the booke and the seales as he is the chiefe Prophet and teacher of the Church the revealer and author of all heavenlie doctrine And to be short he also sits on the white horse as king and conquerour propagating his kingdome by the preaching of his word through the whole earth by which also he reigneth even unto this day in the midst of his enemies Psa 110.2 The opening of the second seale The red horse and his rider having a
The opening of the fift seale The soules under the Altar crying to have their blood avenged 9 And when he had opened the fift seale I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held 10 And they cried with a loud voyce saying How long O Lord holy and true doest thou not judge and avenge our blood on them that dwell on the earth 11 And white robes were given unto every one of them it was said unto them that they should rest yet for a little season untill ther fellow servants also and their brethren that should be killed as they were should be fulfilled THE COMMENTARIE ANd when he had opened the fift seale Hitherto we have heard the exposition of the preparation to the second vision viz. the majestie of God with the attendance about the throne And the Lamb taking the booke sealed with seven seales c. We have heard also the first Act of the vision viz. the opening of foure seales with the wonders following thereupon namely the white red black and pale horse prefiguring as we have shewed the future state and face of the Church unto the rising of Antichrist First white in faith then red in blood afterwards black with heresies and at last pale through hypocrisie and apostacie Now followeth the second Act of the vision in the opening of the fift seale which signifies not as some have thought new persecutions but the comforts of the Church both militant and triumphant It is not improbable that here should beginne a new Act seeing Iohn is not now bidden by any one as before he was to behold the wonder of this fift seale In it three things are recorded first what he saw at the opening of the seale the place where namelie the soules of the martyrs under the altar v. 9. secondlie what they said v. 10. and lastlie the answere which they received v. 11. The summe of al is to comfort the Church against the scandal of the crosse specially shadowed out under the red horse For least Iohn should have been to much daunted at the effusion of the martyrs blood or any of the faithfull so offended thereat as might have weakened their faith and pietie but rather in hope of a more happie state with a Christian courage might indure the furie and force of their adversaries therefore the blessed condition of the martyrs in heaven is here exhibited beeing full of many comforts to the godlie for they who in this world had been before cruellie murdered for the sake of Christ are now seen of Iohn under the protection of Christ as glorious conquerours clothed with white robes The soules under the altar The soules departed out of the bodies are invisible to the bodilie eye but Iohn saw them in the spirit By which we learn that the soule is separable subsisting in it self immortal and dies not with the bodie Of which matter Aristotle albeit an heathen yet thus writeth and thus the soule is an essential power separable pure and free from passion and againe as it is separable so also immortal and eternal Neverthelesse some have been found not onelie Epicures but even teachers in Israel as the Saduces by name who have denied it Now these brutish men Christ plainelie refuteth in the Gospel Mat. 10.28 where he bids us not to fear them which kill the body and are not able to kill the soul but him which is able to destroy both c. The soules of them that were slaine that is of the martyrs But wherefore were they slaine not for any evill committed but for the word of God and for the testimonie viz. of the Gospel that is for their faith in Christ which they openlie professed and sealed with their blood here we see that not suffering but the cause of suffering makes a martyr By the slaine are meant not as Alcasar supposeth those that were put to death by the Iewes neither they onelie who suffered under Domitian untill Diocletian as Lyra affirmeth but the soules of all the martyrs even from Nero unto Boniface the third the first Antichrist whose blood had been shed for the testimonie of Christ beeing as some call them the twelve persecutions Ribera renders it which had the testimonie passivelie that is of them it was testifyed that they were true Christians as 1 Tim. 5.10 a widow having a testimonie for good works but in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to be taken activelie And are called martyrs in giving testimonie unto Christ and to the word of God So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the original signifies to professe defend and holdfast Whereby is shewed the great constancie of the martyrs who were terrified with no manner of torments but still held the testimonie that is the profession of Christs name Thus in Chap. 12.17 the dragon is said to make war with them which keep the commandements of God have that is constantly maintaine the testimonie of Christ. But now where were the soules of the martyrs not under the robe of Marie Where the soules of the martyrs were as painters foolishlie represent it but under the altar which was in heaven before the throne of God as we shall see Chap. 8.3 Ribera here is to be hissed at who affirmes that Iohn in this speech hath respect to the ancient custome of Christians laying up the relicks of saints under the altars For when saith he an altar is builded there is made under it a sepulchre for to keep the relicks and the priest dipping his finger in the Chrisme makes the signe of the crosse upon the foure corners of the sepulchre saying This sepulchre is consecrated and sanctified in the name of the Father the Son and the holie Spirit peace be unto this house c. But this custome is meerelie superstitious and grosse idolatrie idlie invented manie ages after For Iohn saw not any relicks of bones or garments but the soules of martyrs not in a sepulchre or under an altar of stone but under the heavenlie altar of which the Apostle speaketh Heb. 13.10 We have an altar whereof they have no right to eat which serve the tabernacle This altar is Christ as Anselmus and Haymo doe acknowledge under which he saw as in a type the soules of the martyrs that is under the safegard and protection of Christ This beeing the first happinesse which the martyrs enjoy in the heavens is for the comfort and encouragement of them who are yet to be slain For however tyrants kill their bodies yet their soules immediatelie upon their departing are received of Christ according to the prayer of Steven the first martyr Lord Jesus receive my spirit and as Christ promised the thiefe This day thou shalt bee with me in paradise The which benefit Riberas glosse doth both deminish and wholie take away Moreover here we are plainlie
we understand it of Christ himselfe or of his Angel mentioned Chap. 1.1 22.16 However it seems rather to be meant of Christ in that it is said he ascends from the east For Christ is the sun of righteousnes arising from on high and he it is that hath the seale of the living God for he is the Image of the invisible God the brightnesse of his glory the Character of the person of the Father Sealing the elect because in him wee are chosen before the foundation of the world Also hee sealeth because he giveth faith unto the Elect justifies regenerates sanctifies them sealing in their hearts the witnesse of the spirit that they may not be seduced by the guile of Antichrist Now forasmuch as these things are proper unto God I rather understand this to be spoken of Christ then of any created Angel The seale which he imprints on the Elect What the seale of the living God is the Apostle explaineth 2 Tim. 2.19 the foundation of God standeth sure having this seale the Lord knoweth who are his Moreover that this is to be understood of Christ it may be probablie gathered because this vision is like unto that in Ezech. 9. where the Prophet saw six men every one having a slaughter weapon in his hand for to destroy Ierusalem He saw also one man among them clothed in linnen with a writers inkhorn by his side to mark such with the signe Thau on the forehead as mourned for all the abomination committed in the city that is all the godlie who were not polluted with idolatrie Now here all interpreters understand Christ the mediatour Neyther doth it any way contradict what we say in that Christ is sayd to be the Lambe opening the seale for as we have shewed Chap. 5.2 it is not strange that he should be represented in diverse formes in this visionall Revelation He cryed with a great voyce This angel doth two things First with a great cry he forbids the evil Angels to hurt the earth sea and trees adding a limitation untill he had sealed the servants of God the sence is seeing those that were to be sealed are the servants of God therefore power of hurting is not given unto them till this sealing be finished least they should bee promiscuously wrapt in the danger of seducement and so be destroyed with the rest Secondlie he sealed an hundred fourtie and four thousand of the twelve tribes of Israel This great cry denotes Christ power over Antichrist and his instruments whose madnesse he so bridleth as that they cannot by their tyrannie proceed further then what is permitted them And therefore it is said to whom it was given to hurt the earth and the sea Hence it appeareth in the first place why they held the windes from blowing towit that they might hurt the earth and the sea that is destroy the Churches by pestilent doctrine Secondly that the devil howsoever he doth forciblie stirre up Antichrist unto crueltie against the Gospel and endeavours to blot the elect out of the booke of life yet he can do no more then is given unto him that is no more then what is graunted him by Christ the Angel of the East Now the Apostle teacheth us 2 Thessa 2. that the power which is given him is over them that perish 8. Hurt not the earth what is meant by the earth sea trees I have already shewed The enemies of the windes are commanded not to hurt these so that we see they cannot rage dominere as they list Antichrist hath taken possession of the Churches of Christ neyther is Antichrist stronger thon Christ although he hath invaded his Churches For it was don by permission onely Now the reason thereof we must not too curiously search into But acknowledg that the security ungodlinesse and ingratitude of Christians deserved the same as the Apostle shewes 2 Thess 2.11 For this cause God shall send them strong delusion that they should beleeve a lye because they received not the love of the truth Till we have sealed to wit I and my ministers For Christ is not without his ministring spirits But whither he had now more Angels with him as Ezech. 9.2 or not the same is not expressed He doth not simplie forbid them to hurt but limits the time and untill that prefixed time these destroyers could do nothing Thus Antichrist hath not hurt the earth sea and trees that is by his Angels brought the particular Churches of the West under his yoke eyther against the will or knowledge of Christ but by his sufferance neyther could he hurt them sooner then Christ would nor shall he be able to doe it any longer then it seems good unto him Now touching this sealing we are briefly to consider who were sealed when with what signe wherefore and how manie Who they are he shewes saying untill we have sealed the servants of our God Who are these sealed ones these are the elect in Christ who worship not idols or Antichrist but God in faith and true obedience This sealing is partly eternal partly accomplished in time What this sealing is From eternity God hath sealed all them that shall be saved in the counsell of praedestination which is made founded on Christ Ephes 1.3 In time he sealed his when now for a thousand yeeres he stirred up many witnesses of his truth faith beeing indued with true knowledge excellent gifts heroick boldnes who stoutlie opposed the impostures of Antichrist by their preaching and writing preserved very many faithfull ones from his idol worship But chiefly he hath and doth seale in these last times in restoring almost in all the provinces of the Christian world the lost truth of the heavenlie doctrine by his servants and excellent divines who have dissipated the mist of popery by the light of the Gospell and purged many Churches in Germanie France England Denmark Poland Bohemia Moravia Hungarie from Antichristian pollutions plucking them as a prey out of the jawes af the devill I confesse indeed that all the members of these Churches are not elected neverthelesse they are all separated from Antichrist so that he cannot hurt them yea we doubt not but that a great number of them appertain unto the election of grace In Ezech. 9.4 Wâ— haâ—â— manner of seale this is we read that all which were to be preserved from the common destruction were marked with the signe Thau but here no certaine mark is expressed Ribera will have it to be meant of the signe of the crosse Now we know that many who are signed with the popish crosse are the bondslaves of Satan but none of these here sealed shall perish seeing they are marked to this end that no man should hurt them Alcasar saith wel that this is no external signe which may bee discerned with corporal eyes neyther is it made by any created Angel but immediatelie by the holy Ghost who himself marketh such with the signe of
is the council gathered out of all nations peoples tribes and tongues And so long the Fathers of the councill rejoyced over the witnesses beeing dead Brightman referrs it to the Councill of Trent in which the Fathers likewise rejoyced three yeeres and an halfe over the treading down of the scriptures of the old new Testament which he maketh to be the two witnesses Now however these things be verie probable yet I dare not conclude whither the spirit had respect hereunto I thinke it more safe to follow their opinion who understand the three dayes an halfe indefinitelie of a short time in which the contumelie of the witnesses and triumph of the adversaries shall endure beeing scarselie the halfe of a weeke Es ist vmb drey oder vierthalb tag zu thun so hat der Pfaffen tantz vnd jubiliren ein ende that is It is but to doe for three or three dayes and an halfe and then the Popes dancing melodie shal have an end This circumstance of time therefore is inserted in way of comfort as taken which is usuall unto the scriptures from the brevity of their trouble and deliverance at hand Io. 16.16 2 Cor. 4.17 Cic. in Lael A little while and yee shall not see me c. Our light affliction which is but for a moment worketh for us a far more exceeding waight of glory Wherefore as Cicero saith Omnia adversa quantumvis magna tolerabilia esse si sint brevia all adversities are tolerable though great if they be short And their carkeises The carkeises of the witnesses we shewed to be not onely their bodies The carkeises of the witnesses vnburied against which Antichrist rageth by the civill and spiritual sword but also their bookes writings families and estates These things shal lie unburied in the streetes that is publickely exposed as doung to all manner of reproach And the reason is given For they shall not suffer them to be put in graues The which cruelty is contrarie to nature and the Law of nations But who will not suffer it The Beast with his mitred Locusts and the rest of his followers As by their Councils may be seen Now here one sort of the worst of contumelies is put for all kind of reproaches which hitherto in the Papacie as histories testifie have been fulfilled according to the letter For according to Popish lawes such as are hereticks may not be buried as beeing unworthie to be covered with earth but rather to be consumed in flames of fire And therfore anno 1387 the Councill of Constans ordained that the bones of Wickleffe should bee taken out of the grave 28 yeeres after his death and burnt that so the ashes therof might lie unburied in the streets The said Council would not permit the carkeises of the two witnesses Husse and Jerome to be put in graves but to be burned the ashes cast into the River Rhijne And the like cruelty the Beast hath exercised against infinite carkeises writings families and estates of Martyrs That the bodies of Luther Melanchthon other witnesses were not cast forth in like maner was not for any want of crueltie in the Beast For had they fallen into his hands they should have had the like usage Now the spirit would not have us to be offended at this kinde of contumely for it no way derogates from the salvation of the witnesses because precious in the eyes of the Lord is the death of his gratious Saintes and to be unburied is but a small losse 10. And the inhabitants of the earth shall rejoyce The madnes and fury of Antichristians is here shewed with the cause thereof Inhabitants of the earth Thus in way of contempt as in Chap. 6.10 he calleth worldly men the sworn vassals of the Beast the children of the earth wholy given to worldly things This is Antichrists Catholick Church here upon earth What shall they doe They shall rejoyce over the dead bodies of the martyrs and send presents one to another in token of joy as they use to doe in times of publick triumph and victorie But this is an inhumane not to say a divelish wickednes for to rejoyce at anothers harme and insult over the afflicted It is saith Rupertus a most foule sin for wicked men to rejoyce in their evill and ungodly actions But wherat shall they laugh even at their own wickednes which is indeed madd mirth and to be ashamed of During the Councill of Constans were kept publick bankets and showes at the burning of the martyrs as if they had overcome their enemies And to this day as often as the Locusts condemn the Saintes unto the fire they keep holy dayes as they call them and feastings they sing Te Deum Laudamus and gratulate each other by sending gyfts and presents one to another We therefore ought not to be offended at this furious mirth of the Beast his followers but rather to be confirmed in the faith for in this very thing he doth manifestly shew himself to be the great Antichrist Now what is the cause of their joy Because these two prophets tormented the in inhabitants of the earth This indeed Antichrist pretends as if the martyrs were justly put to death deprived of Buriall and burnt to ashes because they were troublesome by their preaching disturbers of the publick peace guilty of crimen laesae majestatis blaspheming God and the Saintes and opposing the Catholick Church But it is a lying pretence for the Gospell is the doctrine of peace Antichrists false pretence for his tyranny of comfort and life The witnesses therefore labour by their doctrine to keepe the inhabitants of the earth from eternall torments and to direct them into the way that leadeth to eternall salvation Neither is it any fault in the witnesses that the ungodly are offended at the doctrine of Christ pricked in their consciences tormented and become ontragious but it is by their own malice who because they love falshood hate the light as such which have sore eyes cannot endure the brightnesse of the sunne The Gospell therefore torments the wicked by accident For in its self it comforts makes glad the hearts of the faithfull Hence we learn that it is the propertie of Antichristians falsly to impute that unto the witnesses of the truth which is proper unto themselves For it said is in Chap. 9.5 It was given to the Locusts not to kill but torment men so then it is the proper worke of the Locusts to torment and vexe the conscience by their deceits And yet they are not ashamed falsely to accuse the witnesses of Christ as if they tormented the sons of men 11. But after three dayes We have heard the martyrdome of the witnesses and the triumph of Antichristians thereat Now let us heare the catastrophe or change The witnesses that were slaine are delivered and restored to life and glorie the adversaries amazed tremble and perish Which serves to comfort us against Antichrists crueltie considering
hee was cast out into the earth and his angels were cast out with him 10. And I heard a loud voyce saying in heaven Now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe which accused them before our God day and night 11. And they overcame him by the blood of the Lambe and by the word of their testimony and they loved not their lives unto the death 12. Therefore rejoyce yee heavens and yee that dwell in them Woe to the inhabiters of the earth and of the sea for the devill is come downe unto you having great wrath because he knoweth that he hath but a short time 13. And when the dragon saw that he was cast unto the earth hee persecuted the woman which brought forth the man childe 14. And to the woman were given two wings of a great eagle that shee might flee into the wildernesse into her place where she is nouris hed for a time and times and halfe a time from the face of the Serpent 15. And the Serpent cast out of his mouth water as a flood after the woman that hee might cause her to be carried away of the flood 16. And the earth helped the woman and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth 17. And the dragon was wroth with the woman and went to make warre with the remnant of her seed which keepe the commandements of God and have the Testimony of Iesus Christ 18. And I stood upon the sand of the Sea THE COMMENTARIE ANd she brought forth a man child The woman brings forth and a man child is born he is set upon by the dragon but caught up to the throne of God so the Dragon is frustrated of his prey This whole type may bee applyed to Christ literallie For in the head the lot or portion of the members is represented A man child is born which notes his sex strength and power This is meant of Christ who is the mightie God and the following attribute is also proper to him Hee shall feed or rule all nations with a rod of iron out of Psal 2. for hee is appointed by the father to be the feeder or ruler of all nations ruling them with an iron rod that is a most powerfull scepter for iron is not fraile yet in a diverse or different way some he quickneth by the scepter of his word and spirit and directeth them as his sheep into his sheep fowld of glorie Others by the same scepter hee breakes in pieces as a potters vessel and casts them as goates into hel fire Christ therfore doth nothing feare the Dragons open mouth because he is a manchild he cares not for his diadems nor feareth his hornes because he can beate down all things with his rod of iron And here it is closely answered to what might be objected Why the Dragon did not devoure the man-child viz Why did the Dragon cease wherefore did he not devoure the child so soon as he was born two or three reasons are shewed how his endeavours were frustrated The magnanimity that is the divine power of the manchild did terrify him his iron scepter made him afraid wherewith he bruiseth his heads and hornes But did he not swallow him up beeing dead not in the least for though he bruised his heele yet he could not hurt him because beeing delivered from the power of death satan he was taken up into heaven sate down at the right of God For this also which is added and he was caught up c. may bee literallie applyed to Christ However the prophetical sense of this type is here chieflie to be considered The Woman that is the Church brought forth a Son collective for many children of God by the seed of the word For even in the beginning by the Apostolicall preaching many thousands of Christians were begotten to Christ and the elect of God dispersed throughout the whole earth were gathered by little little This generation is sayd to be male-children because the elect beeing strong in faith doe manfully resist Satan Io. 11 52. Act. 2.39 They also in Christ their head shall rule the nations with a rod of iron Revel 2.17 seeing the head communicates what is his unto his members hence the Saintes shall judge the world and Angels 1 Cor. 6.2 They shal be caught up to God also on his throne because beeing supported by the power of God they shall not fall under their temptations but finishing their warfare with courage shall obtain as conquerours a crown of glorie with Christ For to him that overcommeth he will graunt to sit with him in his throne even as he also overcame and was set with his Father on his throne Chap. 3.21 This consolation did chiefly belong to the times of the martyrs while Christ rode on the red horse even from Neroes persecution unto that of Diocletian as may plainly be gathered from v. 11. Now this allegoricall sense by me expounded would have been the more obscure as touching the members but that the historicall sense before was very plaine and cleare in Christ the head and therfore it was necessarilie to be set down in the first place Brightman takes this man child to be Constantine the great who at length was brought forth by the Church as a patron and defender of the faith against Maxentius Licinius and other enemies But I know not whither with more shew of reason then Lyra who understands it as meant of Heraclius who reigned Phocas beeing taken away very unprosperously For here the womans seed doth certainly denote the ryse and first state of the primitive Church 6. And the woman fled into the wildernesse Vnlesse here we take notice of the anticipation The anticipation of the womans flight reason thereof mentioned in the Analysis and which our Tossanus hath rightly observed many intricate questions will arise as how in this verse the woman is said to flie into the wildernesse and again in v. 14 whither she once returned fled twise fled thither before the battel how she flue before she received wings c. Therfore her flight is put by an anticipation but came to passe afterward when the Dragon was cast into the earth and after a new persecution was raised against her v. 13. For she fled not so soon as she was delivered indeed bow could she flie having newly brought forth but some while after First Michael thrust the Dragon out of heaven Hereupon the heavenly inhabitants sang their triumphant song The Dragon then to revenge the losse of his prey and his own ruin began to follow after the woman She then hath wings given her so flies into the wildernesse And this is the order of the Vision Thus her flight is here brought in by an anticipation because the spirit having shewed how the child was delivered
inquisitours all men to worship the first Beast But thou wilt say how is this Beast said to cause the inhabitants of the earth to do that thing now He causeth all to worship the first Beast which they did before and that of their own accord The reason hereof is intimated in the following words Whose former wound was healed that is howsoever the Beasts authority began not a little to be lessened by that wound Neverthelesse by the unwearied endeavours of this Beast which here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth or doth signifies together by his subtilty eloquence and violence it was effected that all men remained constant in adoring the Apostolicall sea But who are these worshippers The earth and the inhabitants thereof Now who and what these are see v. 8. We need not to envie this worship of the Beast seeing that not the salvation of the Elect but only of reprobates shal be in jeoperdy thereby But are al in the Papacy reprobates damned God forbid for even in the midst of Babylon God hath his people Rev. 18. v. 4. The spirit therefore speaketh this onely of those who persevere to worship the Beast and do not renounce his blasphemies 13. And doth great wonders Another effect of his power are Great signes or wonders He doth great wonders by which he shall perswade and induce the inhabitants of the earth to worship the Beast For as the devill is Gods Ape so is Antichrist Christs as God and Christ therefore confirmed the doctrine of Moses the Prophets and Apostles by many wonders and miracles so Satan shall establish the Beasts great words and Antichrist his great power by wonderfull signes Signes that is miracles or workes either really or in appearance surpassing the strength of nature Great that is wonderfull and terrible These he shall both do himself as also cause his agents to do the like as Bellarmin well observes Not onely Antichrist saith he Lib 3. de P. R c 15. but also his ministers shall do wonders The same thing Christ foretold us Mat. 24. vers 24. There shall arise false Christs and false prophets and shall shew great signes and wonders in so much as if it were possible they shall seduce the very elect Now what signes they are the Apostle tells us 2 Thes 2.9 What Antichrists miracles are with all the causes thereof Whose comming is after the effectuall working of Satan with all power and signes and lying wonders and with all deceiveablenesse of unrighteousnesse in them that perish c. The efficient cause is Satans efficatious working The materiall the prodigious events beyond nature The formall the deceits and subtill illusions of the devill by which the sences of men are bewitched The small How they differ from true miracles his lies and deceiveablenesse of unrighteousnesse that the world may be seduced And indeed in all these causes false miracles differ from the true which are works truely surpassing the order and strength of nature and are done by the power of God to the manifesting of his omnipotency and confirmation of doctrine divinely revealed such the Lord sometimes wrought by the Prophets under the Law Yet not by all nor at all times lest they might have been little regarded or else that the world should depend upon them In the New Testament also Christ and his Apostles with many other of the faithfull wrought great miracles for the confirmation of the Gospell of Christ De vera relig c. 5. de util cred lib. 6. in 1 Cor. 2. Hom. 6. ca. 49. in mat But these as Augustine and Chrysostome in many places witnesse ceased in the third age after Christ And therefore Austin admonisheth that we are not rashly to beleeve miracles because Christ foretold such things of deceivers and bids us to beware of them Whereby we see how soundly the Jesuites quit themselves and their Pope from the impostures of Antichristianisine in glorying of the many signes and wonders that every where are to be seen in the Papacy Not perceiving in the mean time that in this very thing they discover Antichrist seeing the Scriptures do make great wonders and miracles to be the proper marks of him So that he maketh fire come down he rehearseth one of the great signes of the Beast namely that he makes fire to fall down from heaven in the sight of men Antichrists miracles according to the Iesuites The Iesuites reckon up three miracles of Antichrist One is that he shall feine himself to be dead and rise againe But in ver 3. we have shewed how this fable is without all probability The second that he shall bring down fire from heaven The third that he shall put life into the image of the Beast and cause it to speak 1 King 13 38. 2 King 1.10 of this we shall treat on vers 15. The second he shall do by a certaine imitation of Elias who by fire from heaven consumed the sacrifice and also devoured the Captaines with their fifties to shew that he was a man of God To which it is probable the spirit here alludeth for Antichrist will be accounted a man of God But it seems rather to allude to that wicked action of Satan who with fire from heaven consumed the sheep and servants of Job For whatsoever he doth Iob. 1 16 he shal do by the effectuall working of Satan unto the destruction of men Now hence it followeth saith Bellarmin that the Pope is not Antichrist for neither any Pope himselfe or any of his ministers did ever make fire to come down from heaven The consequence is not good for it is apparent the species or one great wonder is put for the whole genus But the species being denied the genus is not denied As therefore it will not follow that none of Christs Disciples were true Apostles Mat. 17.20 because none of them removed mountaines according to the letter of the text the which notwithstanding Christ promised unto his Disciples for it was enough that they did other great miracles so neither doth it follow that the Pope is not Antichrist although he hath not according to the letter brought down fire from heaven For it is enough that many Popes of which Bellarmin boasteth have been renowned for working great signes and wonders and that the whole Papacy is full of miracles to wit false and lying ones such as the holy Ghost here and in 2 Thes 2. do ascribe to Antichrist and of which Christ himself forewarned us Mat. 24.24 beleeve them not Now the spirit rather attributes this species of wonders unto him then any other as respecting the manner of speech then common to the Hebrews and still is to this day for the Iews say If a man cause fire to descend from heaven for if any one with a heavenly miracle would prove himself to be a man of God and deny the Law of Moses let him be accursed Vestigat pag. 701. Because
it selfe ver 3.4.5 III. The interpretation of the Vision in the rest of the Chapter In the first Iohn is invited by the Angell to contemplate a new Vision ver 1. The Argument thereof being the judgement or condemnation of the great whore ibid. Whose person is described generally by two adjuncts 1. Of her seat or throne upon many waters 2. Of her abominable fornication as the cause of her condemnation v. 2. with whom the kings have committed fornication c. In the second is noted 1. The place of the Vision in the wildernesse 2. The Vision it selfe A woman sitting on a beast ibid. 3. The monstrous shape of the beast ibid. 4. The attire of the whorish woman ver 4. The name on her forehead ver 5. and her cruelty ver 6. In the third is shewed a twofold occasion of the interpretation Iohns great admiration ver 6. and the readinesse of the Angell to interpret ver 7. The interpretation followeth 1. Of the Beast ver 8.9.10.11.12.13.14 2. Of the woman ver 15. unto the end The beast is unfolded first in the whole secondly according to his parts Of the whole Beast is shewed 1. The fourefold state also his authority among the inhabitants of the earth ver 8. to which is annexed an exclamation stirring up to attention ver 9. The parts of the beast are unfolded 1. The seven heads that they are so many mountainâ—s and so many kings ver 9.10.11 2. The ten hornes that they also are so many kings ver 12. 3. The conspiracy of the kings with the Beast against the Lambe ver 13. 4. The fight of the kings with the Lambe ver 14. To 〈◊〉 the woman here is shewed 1. her seat on many waters ver 15.2 her 〈◊〉 desertion and burning ver 16. The secondarie causes whereof shall be the hornes of the beast ibid. The first and chiefe the divine motion ver 17. 3. The surname of the woman the great city reigning over the kings of the earth c. that is Rome ver 18. CHAPTER XVII The first Part of the Chapter The Preface of the VISION 1 And there came one of the seven Angels which had the seven vials and talked with me saying Come hither I will shew unto â—ee the judgement of the great whore that sitteth upon many waters 2 With whom the kings of the earth have committed fornication and the inhabiters of the earth have bin made drunke with the wine of her Fornication THE COMMENTARY AND there came one of the seven Angells The occasion of the Vision is the invitation of the Angell unto a new Vision Now whether this Angell were the first of the seven by an hebraisme it matters not Brightman takes him to be the fift who poured out the Viall on the throne of the Beast But it may be as well any one of the other for every of them did poure out the last plagues on the beasts kingdom Notwithstanding it seems to be the seventh or last who with his Viall raised an earthquake whereby Babylon was destroyed for this shal be the judgement of the great whore to which Iohn is now invited to behold the same he had heard indeed by the preaching of the second Angell in Vision fift chap 14 8 the fall of Babylon and even now in the earthquake he saw the division or rent thereof chap 16.19 but the Type was something obscure here therefore in a more evident vision the tragical judgement of Babylon is manifested to him Come hither I will shew unto thee The sense is not I will reveal or expound unto thee in words but I will bring thee to the very beholding of the thing it selfe as if he should say I will no longer describe Antichrist in words but will now set him forth plainely before thy eyes Now as this was a Vision so it was a mentall transportation as appeares verse 3. The scope or drift was that Iohn should wrire these tragicall apparitions to the terrour of Babylon and comfort of the godlie The friendly manner of speaking Come hither and the whole matter teacheth us what the Apostle speaketh Heb. 1.14 that the Angells as ministring Spirits are with alacrity imployed about these things which serve for our consolation and salvation not to the end that we should worship them for thus Iohn is prohibited to do but that we might rejoyce and give thankes to God chap 19 10 22.9 who so careth for us as for our sakes to send forth the Angels as ministring spirits The judgement of the whore In one word he shews the Argument of the Vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of the whore for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Condemnation which is not meant of a temporall spoiling and burning which the whore shall suffer by her lovers but to be cast for ever into the lake of fire and brimstone the which Christ the Iudge shall himselfe execute at the last day Of the great â—hore Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double Article Regula articulorum non semper perpetua as if he spake of a whore before known whereas indeed there was nothing formerly mentioned of her And therefore the rule will not alwayes hold that articles are never put but before things that are knowne Vnlesse perhaps he denotes this Whore by a double article because she was knowne to the Angell as if hee should say I will shew unto thee that famous Harlot or Strumpet well knowne to all the heavenly inhabitants and what her end shall be seeing as yet thou knowest it not She is not that woman Jezabell which seduced some of the Church of Thiatyra by her fornication Chap. 2.20 For the description shews that here a far more famous whore is noted For this Strumpet sits not in Thiatyra but upon many waters and upon the beast the meaning whereof shal be opened on ver 3. ver 15. By calling her a whore and a great one that is insatiable and far exceeding other Strumpets in lust and filthinesse he teacheth us that the guilt and cause of her horrible judgement shall be her fornication and not simply fornication the punishment whereof might happily not have bin so capitall but joyned with detestable perfidiousnesse namely her loathsome adultery as when a Bride forsaking her Bridegroome or a wife her husband shamefully prostitute themselves unto strangers which sin both by humane and divine lawes is punished by death This may not be taken of corporall fornication for this harlot is afterward called a Citie and fornication could not be committed with the walles or houses thereof Therefore it is rather to be understood of spirituall fornication viz. apostacy from God perfidiousnesse and Idolatry Now wherefore the scripture doth so often compare this to Fornication I have shewed in my Commentary on Hosea Chapter 1. and Chapter 2. Betwixt Christ and the Church is a spirituall mariage Eph. 5 32 Hose 2 18 He as the Bridegrome hath espoused the Church as his
do it not I am thy fellow-servant and of thy brethren that have the testimony of Iesus Worship God for the testimony of Iesus is the spirit of Prophecie THE COMMENTARY 10 AND I fell Thus farre of the things which Iohn heard Now followes what was done both by himself and the Angel Antichrists kingdome must be forsaken He fell at the feet of the Angel to worship him The Angel forbids it because it is an abominable thing that a servant should be worshipped by his fellow servant God alone must bee worshipped A remarkeable place of the Saintes infirmities and the pronenesse of mans nature to idolatrie of the office of Angels and of religious adoration which is due to God alone refuting most clearly both the blasphemous madnesse of the Romane Antichrist why Iohn would worship the Angel who not onely suffereth but commandeth and forceth Emperours and Princes to fall downe and kisse his feet and worship him as a God on earth as also the horrible idolatrie of Papists who not onely worship and adore Angels but dead men beeing by the Pope mustered among his Saints and their bruit images also which one thing sufficiently sheweth that the Papacie is Antichrists kingdome and must be wholie left by the Saints Touching this fact of the Apostle it may be demanded Why now he would worship the Angel and not before with what kind of worship and whether rightlie Some say it was because he knew him to bee greater then himself but this is no satisfactorie answer For not every one excelling others is to be worshipped Iohn knew that the Elders diverse Angels before spoken of were greater then himself and yet he fell not downe to worship them Perhaps the most sweete prophesie of the certaine blessednes of the wedding guests of the Lamb so delighted him as for joy he fel at his feet would have worshipped him in way of thanksgiving Perhaps he thought the Angel to be Christ and therefore would reverence him with religious worship But all what is spoken on this place touching Iohns intention is uncertaine Therefore I passe it by It was no civil kind of adoration as we read that Abraham and Lot civillie worshipped Angels It was no civill adovation taking them for travellers but religious as evidently appears by the Angels refusall neither doe the Papists denie it but say there is a twofold religious worship One due to God alone which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreia the other due to Angels and saints called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Douleia But they are at variance which of these two Iohn ascribed to the Angel Lib. 1. de Beat. sanct Cap. 1. Bellarmin holds it was the worship of Latreia for he saith Iohn was reprooved not for the errour of worship but for the errour of the person because he thought him to be God to whom Latreia is onely due In Apoc. 19. sect 16. and not an Angel to whom Douleia doth appertaine Ribera on the contrarie denies that it was the worship of Latreia or that Iohn erred in the kind of worship or in the person but that he would have worshipped him as an Angel and with a worship due to Angels Behold how well these worshippers of Angels doe agree whom the Apostle most plainlie condemneth Collos The difference about this adoration 2.18 Besides if Ribera speake truely Why then would not the Angell admit thereof he would not saith he be worshipped by Iohn in honour of Christ as shewing how highlie he esteemed of Christ seeing he so much honoured his faithfull friends ALCASAR to reconcile his companions and flatter the Pope Vestig Pag. 856. saith it is in vaine to be troubled about rendring a reason why the Angel refused to be worshipped because he was not an Angel but the Apostle PETER before whom as chief Priest and Christs Vicar Iohn prostrated himself to kisse his feet But passing by this fopperie FIRST the distinction of religious worship into Latreia and Douleia is denyed because there is no such thing For both are one and the same worship due to God alone neither doe the words Latreia and Douleia more differ among Grecians then the words GLADIVS and ENSIS with the Latines Latreia Douleia signifie one thing which all know who understand the Greek or have read the Greek Bible SECONDLY it is false that the religious worship of Douleia is sutable to creatures and so much to let passe other things the Angell here refusing it and Riberas confession doe sufficiently evince They alledge Austin as author of the distinction but they deprave his minde and words Lib. 10. de C. D. cap. 1 It is true indeed he saith that the worship due to God alone is to be called Latreia although there be little weight in it Forasmuch as Latreia also is rendred to men It is true also that he so distinguisheth Latreia from Douleia as he makes the former due to God onely the latter to creatures also although this likewise is not very sound Augustines opinion vindicated for in scripture Douleuein and Latreuein signifie to serve whether God or creatures But it is false that Austin makes Douleia to be a religious worship due to Angels or Saints But saith that Douleia is onely a civill worship by which we honour men of worth they being alive but denyes that a religious Douleia is to be rendred to saintes departed Let us not saith he maintaine the worship of dead men De vera relig Cap. 55. because if they have lived godlie we may not judge of them that they seek such honours but they would have that GOD he worshipped by us c. They are therefore to be honoured for imitation Not worshipped for religion sake And afterwards Wherefore we honour them in Charity not with DVLEIA service neither do we build temples unto them For thus they wil not be honoured of us because they know that we our selves if we be upright are the temples of the most High God This very thing also doth the said Author affirme De civitat Dei Lib. 8. Cap. 27. and Lib. 22. Contra Faustum Cap. 21. But the Papists doe build temples to saints departed and worship them with religious Douleia both which Austin denies to be lawfull but granteth that the dead are to be honoured only in charity and imitation Thus Austin whom they would make their Patron openly refutes them Thirdly Riberas fiction is false that Iohn would have worshipped the Angel with the worship of Douleia only For so from their Hypothosis he ought not to have bin reprooved Besides this foolish glosse is contradicted by the commandement of the Angel Worship God For the worship Iohn would have rendred to him he commandeth to ascribe the same to God But he commandeth to render to God the worship of Latreia Therefore Iohn would have rendred that to the Angel But granting the thing which Ribera would
there shall be no such ministery in Heaven that the Apostles are said to lay the foundation of the wall of the the holy City whereas rather that belongs to Christ Lastly that the Kings of the Earth are said to bring their glory unto this Citie ver 24. and that in it shall be medicine for the Nations which things are not to be understood of Heaven but of the Earth But there is nothing here touching these things which may not easily be applied unto the state of the glorified Church if wee well minde the scope of the Allegoricall Vision and observe other things which doe not at all agree with the state of the Church here on Earth as we shall shew in its place Certainely the glory of the Church shall never be so great in this life as to bee altogether without tares that there should bee none in her but Elected Ones that she should be stained with no scandals and feined Christians in a word that there should be no Temple nor Sun shining in her c. He saith secondly that the vocation of the Iews unto the Church Whether this Resurrection of the dead be the calling of the Iews is in Scripture often called a Resurrection of the dead as Rom. 11.15 for if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead Isa 26.19 Thy dead men shall live my Carkasses shall rise againe c. Ezech. 37.12 I will open your graves O my People and cause you to come up out of your graves c. Dan. 12.2.3 And many of them that sleepe in the dust of the Earth shall awake some to everlasting Life and some to shame and everlasting torment Hosea 13.14 I will ransome them from the power of the grave I will redeeme them from death But verily it would bee a long worke for him to prove that these places of Scripture the first excepted doe at all belong to the calling of the Iews seeing Some doe manifestly speake of their deliverance out of Babylon Others of the Spirituall Redemption of the whole Church by Christ Others of the last Resurrection of the body Onely the Testimony of the Apostle is to the matter but proves nothing For neither doth it follow from the particular because there the conversion of the Iewes is called a Resurrection therefore here also There the thing is cleare here not so Nay here is no mention of a Resurrection but it is set forth under other figures And all the circumstances doe most evidently represent the Type of the last Iudgement AND I SAW A GREAT WHITE THRONE After these things saith AVGUSTINE Lib. 20. de C. D. c. 14 he briefly declareth the last Judgement it selfe and how it was revealed unto him which shall be at the second Resurrection of the dead viz. of their bodies First therefore he describes the Iudge with his preparation in this verse Secondly them that should be judged ver 12. Thirdly the processe and sentence ibid. Lastly the execution of the sentence viz. the casting of the adversaries into the Lake of fire vers 13.14.15 but the placing of the Elect in the Heavenly Jerusalem in Chap. 21. 22. This is the summe of the things remaining A Great Throne As set up for the Great that is Vniversall Iudgement of the whole world White bright with celestiall splendor and majesty And him that sate on it Namely the Iudge him undoubtedly of whom Christ himselfe speaketh Mat. 25.31 When the Sonne of man shall come in his glory and all his Holy Angels with him The white throne of christ his glory Ioh. 5.12 Act 17.31 then shall he sit upon the Throne of his glory Wherefore the white Throne is the Throne of his glory or glorious Throne neither are we to imagine it to be made of gold or Ivorie but thus the Iudicatory Power of Christ is called For the Father hath given all Judgement to the Sonne that by him the whole world should be judged Here therefore Christ the Iudge appeared unto Iohn sitting on his Throne in the Spirit that none should question but that the world shall at last be judged Why the last judgement is so often exhibited XL Argument of Christs deitie For this Iudgement to come is so often foretold in Scripture and exhibited to the sight of Iohn in this Revelation that the Godly indeed should wait with joy for that day of their deliverance but mockers be raised up from their security Furthermore without all doubt this Iudge sitting on the Throne is Christ because the whole Scripture agrees hereunto Now a little after in ver 12. he is called GOD before whom the dead shall stand to bee judged Therefore undoubtedly also he that sate on the Throne Chap. 4.2 was Christ gloriously reigning in Heaven That which followeth serves to signifie his unspeakable majesty From whose face the Earth and the Heaven fled away The splendor and majesty of the Iudge is such Husterosis is when a thing is before put down which should come after or contrariwise Lib. 20 de C. D. c. 14. as neither Heaven nor Earth is able to behold or abide the same How then shall the wicked stand before him Augustine understands it of the future renovation of Heaven and Earth and here also he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Heaven and Earth fled not before but after the Iudgement to wit saith he the Iudgement being finished then shall this Heaven and Earth cease to bee when the new Heaven and Earth shall begin For this world shall passe away by a change of things not by an utter destruction the Heaven and Earth I say shall flee away that is this shape of Heaven and Earth shall passe away because they shall be changed from vanitie through fire that so they may be transformed into a much better and more beautifull state Of which innovation the Apostle Peter professedly writeth The Heaven shall passe way with a great noyse and the Elements melt with heat but we expect new Heavens and a new Earth wherein dwelleth righteousnesse And Paul saith 2. Pet. 3.12 1. Cor. 7.31 The figure or falshion of this world passeth away Of which AVGVSTINE The figure saith he of the world passeth not away in nature for we expect a new Heaven and a new Earth in which judgement and righteousnesse shall dwell Of which Iohn in the next Chapter I saw a new Heaven and a new Earth that is purged from all vanities Rev. 21. v. 1 Of which innovation not a totall destruction the words following must be understood And their place was found no more not as if it were no where but that it remained not such as it was before But whether Heaven and Earth shall so change their place as that the Earth should be moved out of the Centre of the universe the Heaven by its bending downe no longer inviron the Earth is not known either
downe and beleeved because therefore the Holy Scripture is the principle of Christian beleefe with Christians it needs no proof but beliefe Secondly that the scripture is divine and these words of the Angell true and faithfull is beleeved either by divine or humane Faith That it may be beleeved by humane Faith it can bee made out by probable yea forcing Arguments as from the majesty of the matter and style from the consent of this Prophesie with other Propheticall Scriptures But especially from the truth of the Oracles which we know for the most part are fulfilled touching the woman in travell and fleeing into the Wildernesse also of the Beast deceiving the world of false miracles of the great whore making drunke the Kings of the Earth with the cup of her spirituall fornication c. For this is Bellarmines Argument in the foresaid place If the praedictions of Scripture touching future things are true as the event hath proved why should not the testimonies of things present be true And indeed this his saying is alwayes to be retorted against Popish Sophisters demaunding us How we know that the Scriptures are true and divine But that any man should beleeve this with divine Faith cannot possiblie bee effected by outward arguments unlesse God by his spirit doth inwardly perswade the heart For divine Faith is not wrought by humane Arguments but wrought in the heart by the testimony and power of God Lastly by such kinde of cavelling all Authority both of God and man is made a mocke of and all Faith both of God and men is taken away For thus Adam Abraham Moses and the Prophets who heard God to speake might have excepted Who knowes whither it be the voyce of God Thus the Apostles might have shifted off the authority of Christ and Ecclesiasticall men the authority of the Apostles And why then I pray may not we much more the Authority of the Pope Touching humane authorities of Histories and Writers what more easie then to object whence knowest thou that Cicero Aristotle Plinie or Livie wrote these things or ever had a being in nature Thus no Faith should be safe but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uncertainty shall reigne in divine and humane matters which Satan labours to effect by these his Instruments But we go forward And the Lord God of the Holy Prophets Hee confirmes the truth of the Prophesie from God the Author thereof the faithfullnesse and truth of whose words cannot be questioned The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hath the force of the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because He calleth Christ the Revealer of this Prophesie the Lord God of the Prophets as appeareth by the following words sent his Angell for this Christ did as in ver 16. I Jesus have sent my Angell See also Chap. 1.1 XLV Argument of Christs Deity This Argument of Christs Deity is beyond all exception the which Eniedinus the Samosatenian of whom mention hath often above bin made durst not meddle with For if Christ be the Lord God of the Holy Prophets then verily he is the same true and eternall Iehovah with the Father who by his spirit stirred up the ancient Prophets Moses David Isaias Jeremy c. by revealing his Oracles unto them therefore he was yea he was the God of all the Prophets of Moses and Author of the Law These things considered who can imagine that CERINTHUS should write this which he beleeved not but opposed with all his might The difference of the reading is also to be noted which notwithstanding lessens not but confirmes the Argument Andreas and the Kings Copie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Holy Prophets read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the spirits of the Prophets and so the Old Latine Version hath it that is who of old inspired the Prophets that is Propheticall Revelations The sense comes all to one For therefore he is called the Lord God of the Prophets because by his divine power he moved them to Prophesie His Angell That is Mee For they are the words of the same Angell who hitherto did exhibit by Christs commandement divers Visions unto John That hee might shew to his servants These things have been expounded in the Preface whence they are taken And that in speciall how at the giving of the Revelation such things could be said shortly to come to passe which yet are not altogether fulfilled after so many ages In a diverse respect he saith they should shortly be done I. In respect of eternity unto which all times are but a moment which is short II. In respect of the beginning for the Prophesie began soone after it was revealed and yet is a fulfilling III. In regard of the security of men unto whom all these things have happened and yet daily do quickly that is suddenly and unawares Now thus the Scripture speaketh of all future things that they shall shortly bee done Luk. 12.45 2. Pet. 3.4 to stirre us up to watchfulnesse and care least with the wicked servant we should say My Lord delayeth his comming or with mockers where is the promise of his comming And therefore it followeth 7. Behold I come quickly It is the voyce of Christ the Lord God of the Prophets By this acclamation hee approveth the words of the Angell that the things revealed must shortly be done as if he should say Indeed they shall shortly be done for I come suddenly or I will come to wit unto judgement as in ver 12. For all these things must be done before I come but I will come shortly Therefore they must shortly be done They are no Prophesies which shal not begin to be fulfilled til after many ages even now they begin Therfore now even now there is need of comfort 1. Thes 5.3 or as before shortly that is sooner then men imagine For when they shall say peace and safety then sudden destruction shall come upon them This variation of persons belongs to the forme of dramaticall representations in which divers persons use to be brought in speaking Blessed is he that keepeth He commends the Prophesie from its profitablenesse Now not onely they doe keep the sayings of the Prophesie which diligently search out the accomplishment of them but they much more who conforme their Faith and Life according to the same who worship not the Beast and his Image who detest the whoredoms of the whore flee out of Babylon and lastly who in faith adhere to God and the Lambe This Argument wee have more largely treated of in the Preface Chap. 1.3 whence it is taken Now let it suffice to note that blessednesse in vaine is promised unto the Keepers of the Revelation if it could in no measure bee kept But surely it is not promised in vaine and therefore the Visions of this Booke are not so intricate but that by diligent meditation and observation we may in some measure finde out the understanding of them 8. And I John John also speakes
Infidels not written in the book of life 61. Infidels converted to the faith by the merciful grace of Christ 65. 66. The Inevitable purpose of divine omnipotencie is to be opposed to the Romane power 464. Inhabitants of the earth in this book denote earthly minded men hypocrites and Idolaters 271. 407. The heavenly Inhabitants are Angels 268 Inhabitation of Gods grace and glory 552 Innocent III. deposeth Otho IV. 130. Innocent IV. deprives Frederick of the Empire ibid. Inscriptions among the Romans what 73. Ioachimus Calaber calleth the Pope Antichrist 9. Ioels prophesie Chap. 2. vers 28. expounded 126. Iohn calleth the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6. Iohn banished in 14 yeer of Domitian 19. put into a caldron of boyling oyle ibid. He returnes from Patmos unto Ephesus under Nerva ibid. and ministred unto the Churches of Asia ibid. He seeth seven golden candlesticks 22. How he saw visions 86. He ascended into heaven not by local motion but mental illumination ibid. why he wept 99. why he doth not expreslie name the pope or Antichrist 288. He was thrice ravished in spirit 559. His fayling about worshiping of Angels 582. why he would have done it 484. It was no civil worship ibid. Whither he did wel in falling down before the Angel 486. Iohn wickleffe an excellent teacher in England Protected by Iohn Earle of Leicestre 232. His doctrine against Antichrist 338. He was the first Angel ibid. Irenaeus blameth the changers of the beasts three numeral letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 317. The Iron rod of the manchild 263. Ithacius bishop of Triers 129. Iudgement given to the sitters on the thrones 512. Judgement shal be according to our works 545. not according to faith and infidelitie with the reason thereof 586. Iulius II. a better soldiour then Priest 129. He tooke away the kingdome of Navarre from the great grand father of Henrie IV. 130. Justification by faith maintained 269 This doctrine may not be concealed because some doe abuse the same 584. How far it admits increase 585. It is distinct from sanctification ibid. The second Justification of the Papists can not be proved from the last Chapter of the Revelation ibid. K. KEyes are a Symbole of power 27 Of oeconomical power 63. The ministeriall power of the keyes committed unto the Apostles ibid. The Key of the bottomlesse pit is the Popes absolute usurped power 171. Kings of the earth why so called 12. how Kings are removed by Antichrist 130. Kings and great men 131. kings of the East whom they denote 392. opinions about the seven kings 420. 421. kings receive not their power from the beast but God 434. The kings of the earth and the ten kings are not the same 436. kings hatred of the whore 439. The kings whither ten by succession 440. How the kings accomplished the good pleasure of God in tearing the whores flesh and burning her with fire 449. How the kings of the earth shall bring their glory into the Coelestial Ierusalem 569. 570. The kings warre with the Lamb whither the same mentioned in Chap 19. v. 18. 435. 436. They have one mind 435. L. LAdislaus why called Varnensis 189. The Lake of fire and brimstone 556. 557. Lake of Gods wrath see Chapt. 14. verse 16. The Lamb opens the booke 99. He is not to be looked on simplie as a Lamb but respectively as a Lamb slain for our sins and risen for our justification 100. The Lamb and Michael is one Christ 270. How the Lamb was slain from the foundation of the world 303. The Lamb is Christ 328. Why he stood on the mountain with the scope thereof ibid. He was not wanting to the Church while he stood on the mountaine 129. the Lambs victorie over the kings is both spirituall and civill 436. He is King of kings absolutelie 437. The Lambs marriage 480 Laodicea what it signifieth 76. it is a citie of Caria or as some affirm of Lydia The Laodicean church degenerated in Iohns time but flourished againe in Eusebius time 74. The Last judgement figured out 359. 488. 540. 541. why it is so often exhibited 542. The Last plagues 365. The Last vision a recapitulation of all the foregoing visions 501. It is Lawfull to sweare but by God onely 203. Leaves of the tree of life what they are 576. Leo III. thrust the Greek Emperors out of the West 130. Libertines make sins indifferent 48. Their opinion about freewill 66. Libertines refuted 71. Life Eternall a reward not due unto us 250. Lingring torments by the Spirituall Locusts 179. The Little season of Satans loosing how to be understood 505. Who Lived reigned with Christ 514 Locusts Allegorically taken 175. Their devision ibid. Diverse opinions of them 176. Their application to Antichrists disciples ibid. and to the Pseudoclergie 177. The Locusts originall out of the smoak of the bottomlesse pit ibid. From whom they have their power 178. They are no hearb-eaters ibid. Locusts have a threefold ornament on their head 182 Their kings crown ibid. Their tailes 184. their Monarchicall politie ibid. The Lords day 20. The Lot of the Church in this life is changable 5.8 but in God she hath assured help ibid. The Love of God is the fountain of Salvation 13. Ludovicus his jest touching the lake of fire 557. Lukewarm Christians in these dayes 77. How such are said to be in Christs mouth ibid. Their vain boasting ibid. Luther the second Angel 343. Luxuriousnesse of Popish Rome 467. Lyras mysteries about the seats and Elders 90. His interpretation of the Red horse 110. M. MAgog the 2 son of Iaphet 533. 534. Mahumet an impostor and a robber 171. Mahumetismes originall 186. His answer to the Saracens 186. Mahumet Emperor of the Turks vanquished Constantinople 190. How many Empires and kingdoms he took from the Christians 191. The Majesty of the heavenly city 576. Man or Manna whence so called 45. the hidden Manna ibid. The Manner of judging among the Ancients 46. Marcionites refuted 24. Martyrs in their troubles fled to Christ by prayer not to any creature 133. their future state in heaven 135. Martyrs described 148. whence they have their white robes and how they are made white 146. 148. their death is Christs victory 108. Maximilla a false prophetesse 49. The measuring of the Temple is the Churches reformation 211. The measuring rod or reed of the Church 212. Melito commended for sanctitie and Martyrdom 53. 54. Whether he were Bishop of Sardis ibid. Merits of ours are nothing before God 33. Christ doth not establish the Merits of works 69. Merits of works refuted 13. 59. 357. 384. 545. Metonymicall and Sacramentall phrases 24. 419. Michael is Christ 266. The exposition of the word Michael ibid. Miracles of Antichrist 308. How they differ from true Miracles 309. Antichrists miracles according to Jesuits ibid Mixture of Ecclesiasticall rites with Paganisme Judaisme when brought in 76 Monkes originall 117. Montanus blasphemously affirmed that he was
no miracles can verifie false and blasphemous doctrines Adde to this that Alcasar the Iesuite contrary to the common opinion acknowledgeth that a litterall sence doth not at all agree with the stile of this aenigmaticall sentence which undoubtedly is most true although he brings in a most idle glosse taken not from the Scriptures but out of the conception of his own braine Antichrist therefore by an allusion unto the litteral history of the Scripture causeth fire divers waies to descend from heaven In the likenesse of fire rushing from heaven the Apostles received the holy Ghost How the Pope causeth fire to descend from heaven so Antichrist boasteth that he by power given him from above doth confer the grace of the holy Ghost in consecration confirmation confession and absolution to wit by a great and miraculous working In the likenesse of lightning the devill made fire to descend from heaven and devoured the sheep and servants of Job And doth not the Pope boast that he fulminates against Emperours Kings and Princes by his excommunications for so Gregory VII said that the Emperour Henry IV. whom he excommunicated was stroken with lightning And therefore in excommunicating the Pope casteth down burning torches or firebrands from on high that even hence we might understand that it is he who causeth this dreadfull fire to descend from heaven by which the sheep and servants of Job are devoured to wit by a marveilous wonder In that it is added In the sight of men it signifies that he gaines authority to himselfe and his deceitfull working by striking great amazement feare and delusion in the hearts of men For he bewitcheth the eyes and mindes of the people and so terrifies the conscience with his signes and lightnings as that the simpler sort are held in false devotion and the more prudent in feare and obedience 14. And deceiveth them that dwell on the earth by those miracles Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the miracles Seducing by his signes and it seems to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or by means of those miracles as Chap. 4.11 12.11 This is the third effect of his power he drives wretched men from Christ to Antichrist from the truth to a lie and from the path of salvation to the way of destruction For to seduce is properly to bring out of the right way and lead into errour It is a metaphor taken from travellers ignorant of the right way for so Antichrist seduceth the inhabitants of the earth that is earthly minded men ignorant of God and of their salvation to wit as casting all care of religion upon their spirituall fathers and hence being bewitched and terrified with the signes and lightnings of the Beast they devoutly swear obedience unto his lies For as by true signes being the seales of true doctrine the Elect are helped and moved to believe that it is divine For God who is true and the authour of miracles gives no testimony save to the truth so the lying miracles of the Beast are the seales of his lying doctrine which earthly men embrace for true because of his miracles thinking that they are divine signes and so his doctrine also But thus thinking they are deceived and seduced What therefore are our workers of miracles but seducers And in this sence it is truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of the signes as being the formall cause of his imposture Now they work their signes in the sight of the Beast that is by the Popes authority because the miracles of these deceivers must of necessity be Canonized by the Pope that they may be authentick to the faith that is to the seducement of men Saying to them that dwell on the earth that they should make Observe how often the holy Ghost doth reiterate the dwellers on the earth The image of the beast lest the faithfull should be offended with the multitude and readinesse of them that follow the Beast against Christ And this is the fourth effect of his power he commands the inhabitants of the earth to make an Image to the Beast which was wounded by the sword and did live With which cohereth the first that he gave life to the Image of the Beast and also that the Beasts image should speake and cause that whosoever would not worship the image of the Beast should be slaine Ribera in c. 13.32 For these two verses agree together by which indeed most interpreters amongst the Papists will have the third miracle of the Beast to be described viz. that he should perswade men to make an Image to Antichrist and worship him in their temples Lib. 3. de P. R. c. 15. to which image he would give life and speech c. Whence againe it followeth saith Bellarmin that the Pope is not Antichrist because none of them have made an Image to speake c. But first this fable touching Antichrists image placed in temples speaking and to be worshipped Alcasar refutoth Bellarmine Aleasar himselfe refuteth and expounds it of heathenish idols which they imagined by an heavenly miracle should receive and give answers This opinion is far more tollerable although not agreeable unto the text which openly speaketh not of Satans delusions among the Gentiles already past but of the future impostures of Antichrist sitting in the temple of God Secondly to let passe the fable do not the images in the Papacy speak and hath not the Pope caused and commanded them to be worshipped on paine of death Such of ours who understand the former Beast of the old Romane Empire interpret this Image of the Beast sometime wounded and again healed of the Romane Empire re-established by the Pope Which they think was done when Steven II. and Leo III. transferred the decayed Empire of the West on Charles the Great and as it were repaired the same The which was no more then a certaine image or rather a shadow of the old Empire comming short both in the majestie largenesse and power thereof But we have before shewed that the former Beast denotes not the Romane Empire but Antichrist Neither doe the circumstances of the text agree to it The Pope say they made the image of the Romane Empire But the second Beast or the Pope made not the image of the former but the inhabitāts of the earth did it by the commandement of the Beast That also which is added touching the worshipping of the image doth little agree For as much as none of the Germane Emperours commanded either themselves or their Empire to be worshipped on paine of death The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying referred to that which goes before makes the sence cleare to wit that to the two former waies of power and seducing being his false doctrine and great miracles now are added two more to wit worshipping of Images and outward violence And the spirit doth plainely allude to Daniels History where the King set up a golden image Hebr.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose height was sixty cubits and breadth six cubits proclaiming Dan. 3.4 The Babylonish Image that all should fall down and worship the golden image whosoever falleth not down and worshippeth shall the same houre be cast into the midst of the burning fierie furnace This was that Babylonish idolatry maintained by a furnace of fire in imitation whereof Antichrist hath set up a Golden Image to the Beast that is to his own wicked inventions commanding that all who will not worship the same shall be burnt in a furnace of fire By these two latter waies therefore far more effectuall then the former he universally seduceth the earth But both these waies seem to require a more full exposition That they should make an image to the Beast Both Alcasar and Ribera acknowledge that by an Enallage or change of number one image is put for many The Image of the beast what it is though they apply it to a different sence The holy Ghost calleth the whole Papisticall worship of images or Antichristian idolatry the image of the Beast That they should make to wit the inhabitants of the earth In the construction there is no ambiguity The Beast himself maketh not the image for he being covetous will not be at the cost but he saith to them that dwell on the earth that they should make it that is he teacheth and commandeth the nations in the honour of God and of the holy Trinity to make and set up in all consecrated places and temples the images of Christ crucified of Mary the mother of God the Queen of heaven of Peter the Prince of Apostles and of all the Saints in heaven Images I say of wood stone brasse gold and silver neither may they be set up naked and without attire but must be adorned and clothed in silke and purple have waxe-candles and lights set before them men must humbly and devoutly make requests and prayers unto them yea and contribute unto their worship yearely revenues for the salvation of soules This commandement the world being delighted with Babies and desirous of a glorious worship to the eye at length obeyed sparing no cost and hence the Papacie doth so much abound with Palaces temples consecrate places full of pictures altars waxe-candles lights purifying vessels c. as being a kingdome of images 15. He gives life to the beast makes it to speake and to be worshiped And he had power to give life to the Beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was given him to give life c. The first effect of his power he puts life into the Beasts image makes it to speake and to be worshipped upon paine of death It was given him by whom by the Dragon that is Satan the inventour and architect of all idolatry God permitting the same yea also in his most righteous judgement sending them that dwell on the earth strong delusion that they should beleeve a lie because they received not the love of the truth that they might be saved Now it is very apparent unto all how in the Papacy the Image is made to live speak weep laugh and do other actions of the living through the fraud and devillish cunning of Monkes And hence followeth that mighty running after this and that Mary Crucifixes Peter c. Hence are al the pilgrimages wonders canonizations sacrifices for the dead and vows in so much as none of the inhabitants of the earth whither of the simple or wiser sort but have thought it necessary for the salvation of soules The Beasts image excelleth that of Nebuchadnezzar to offer bequeath and give unto this Image whatsoever they possessed Furthermore the Image of the Beast hath this as proper to it and above that of the Babylonish for we read not that Nebuchadnezzar made the same to live or speak In this great wonderment therefore Antichrists image was to excell the other that he might more prevalently seduce otherwise in idolatry and madnesse they are alike as it followeth And to cause that whosoever Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should make to wit the image which speaketh for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both governed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 image and this is the common reading But the sence sheweth that not the image but the Beast caused them that would not worship to be slaine therefore the Kings Bible seems more rightly to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and causeth or maketh that is the Beast doth it However it comes all to one purpose whither the Beast himself Dan. 3.6 or the Image by the Beast cause all that will not worship to be slaine the which we plainly see is taken out of Daniel Whosoever falleth not down and worshippeth shall the same houre be cast into the burning fierie furnace Thus the Beast besides his doctrine miracles and worship of Images addes outward force that so whosoever will not submit by the former may notwithstanding be compelled to worship through feare of punishments For such a spirituall madnesse possesseth idolaters that with fire and sword they punish the contempt of their idols hence Idol-worship is in Gr. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a mad and befotted worshipping of Idols Now let us see whither the like hath not been hitherto practised in the Papacy This setting up of Images first did rend the East from the West with many tragicall tumults and uproares And afterward was the utter overthrow thereof by the Turkes For Constantine that furious Pope by sedition thrust Philippicus Emperour of the East out of his government because he prohibited the Image of the Beast to be worshipped also he caused John the Emperours Generall to be slaine at Ravenna Gregory II. deposed Leo the Emperour for the same cause commanding them of Ravenna to put to death Paulus the Emperours chiefe officer He also put out the eyes of Peter Governour of Rome and by that means made himself Lord thereof Behold the power of the Beasts image of which if any be desirous to know further let him read the Book of Martyrs Or let him go to Rome or Spain and see whither all men are not constrained to bow the knee and adore the Image of the Beast Babylons Law is universall Whosoever will not fall downe and worship the Image Let him the same houre as an heretick be cast into the fierie furnace 16. Impression of a Character The difference between Character and Charagma And he causeth all The sixt effect of his power he imprints a Marke in the right hand or in the forehead with a priviledge to buy and sell Marke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character as most render it A Character represents the expresse image of the Archetype or first pattern as for example a child being like his father in countenance is said to be the
this Type the thing in hand doth very well answer for the Antichristian Babylon hath chiefly by two Monuments stood unmoveable Outwardly in stead of walles The walles of the Romane Babylon she hath Emperours kings and nations who as Vassals to the Pope do at his becke take up Armes in defence of Babylon Within her is Euphrates drawing to Rome as through a deep channell the treasures of the world in so much as the Churches Eschequer doth far surpasse the Treasures of all Monarchs in the earth It hath bin observed that in most Provinces Clergie-men have had Two-thirds of all rents scarcely one third remaining to the Prince and people Thus as Babylon gloried because of her deep waters so Rome boasteth of her excessive riches but like as the waters of Euphrates being diverted the River was dryed up The deepe waters of the Romish Babylon and thereby an easie passage was prepared for the kings of the East who tooke Babylon in one night Even so Romes holy tribute being intercepted and derived otherwhere there will be an easie way made for faithfull kings and teachers to passe as through dry Foordes Rev 18.8 that new Babylon may fall in one day and bee destroyed If thou aske who shall make the ditches and turne these Tributes of Rome another way See the History of Cyrus his army wrought day and night till at length the worke being finished Cyrus himselfe opened the Sluces and drew the waters from the City so the continuall labours and endeavours of Gods ministers shall prepare the ditches and Cyrus the Lords anointed Isay 54.1 that is faithfull kings and princes shall themselves open the more thus prepared draw backe the Rivers of Babylon and convert her Tributes to better uses as in Chap. 17. ver 16. is plainely taught unto us Thus we have heard the meaning of the sixt Viall which without doubt is proper and true for Babylon shall receive no plague more grievous then this before the totall destruction thereof Neither is this interpretation new or lately thought of by us but even my Anonymus hath exprest the same 260. yeers agoe in these words He dryed up that is The preaching of the Gospell doth and shall cause men to take away all temporall things that is Possessions and earthly Dominion from the Clergy and they shall no more be given unto them Neither are the waters of Euphrates onely begun to be dryed up a little but almost a hundred yeers the way hath bin a preparing for the kings of the East to invade Babylon Thus Bohemia in a great measure is fallen off from Antichrist and long agoe hath denied to encrease Babylons waters The like we see in England Scotland Denmarke Swethland with a great part of Germany France Poland and Hungarie And what would ye thinke if at last the waters of Italy and Spaine should be dryed up also But let us see the industry of the Beast in keeping off this plague While Cyrus of old prepared the motes and built Turrets before the walles of Babylon they scorned him and therefore it was no wonder they perished on a sudden because of their securitie But the Romish Babylon will more carefully stand on her watch and make the siege of the Easterne kings tedious and difficult as it followeth 13. And I saw come out of the mouth of the Dragon The internall effect of the sixt Viall we have heard spoken of The drying up of Euphrates being the sixt plague of the Beast The externall effect now followeth viz. the Beasts Ambassage unto the Kings of the earth to make Warre for to keepe off the plague The Connexion is to be considered By six Plagues the beast is almost wasted I. By the venemous ulcer on such as had the marke of the beast II. By the death of every living soule in the corrupted Sea III. By the blood of the Rivers and Fountaines IIII. By scorching of men by the heat of the Sunne V. By the darkenesse of the Beasts kingdome VI. By the drying up of the River of Euphrates Now because the Beasts kingdome shall seem by all these plagues to be brought to a most desperate condition he on the contrary will leave nothing unattempted for to uphold the same And as the Poet speaketh Flectere cum nequeat superos Acharonta movebit And therefore to advance his throne againe and bring backe the waters of Euphrates into the Channells of Babylon he will not feare to lift up his hand against Heaven but by an unheard of fury will move warre against God and by his Legates sollicite and draw the kings of the earth into the Confederacie of this warre But with what event Here indeed it is not mentioned but shall be declared in the following Vision Chap. 19. Namely that this his last rage shall expose the Beast his kingdom and the kings his Associates unto utter destruction This is the summe But because this last tumult shall be raised by the Beasts Legates Iohn here expoundeth in order from whom they are sent and to whom who and what manner of Messengers they are wherefore they are sent together with the successe of their Message all which things we will briefly consider The Authours of the Ambassage are The authors of this war ambassage the Dragon Beast and False Prophet Of the Dragon and Beast we spake in Chapter 13. The false Prophet is here first mentioned Now there we shewed that he is the same Land-beast who by great signes caused the Sea-beast to be worshipped and this will more clearly appeare in Chap. 19.20 where the same effects are attributed to the False Prophet which before were spoken of the beast rising out of the earth Moreover we there made it appeare that both Beasts do represent one and the same Antichrist under a divers shape The former as a King The latter as a deceiver Out of the mouth therefore of these three goe forth these three Messengers that is they are sent by their invention counsell commandement and authority for this is meant by the Type of going forth out of the mouth How the three Legates proceed out of the mouth of these three seeing Satan properly hath no mouth Neither is the sense as if one should proceed out of the mouth of the Dragon another out of the mouth of the Beast and the third out of the mouth of the False Prophet for thus their originall and authority would seem not to be equall But that they all three go forth as it were out of one mouth by the common conspiracy of the three aforesaid parties for to performe their interprize viz with lies in behalfe of the Dragon who is the father of all lies and by tyranny in the behalfe of the Sea-beast who represents Antichrist as he is a secular Monarch and withall deceit of unrighteousnesse in behalfe of the Land-beast that is Antichrist as he is a spirituall Impostor Now let us consider the Messengers themselves Three impure