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
of Gods providence namely his vertue charity justice wisdom patience threatnings and wrath Which is a mysterie bringing along with it an inconvenience which he desireth to avoid for he makes question whither sound divinitie wil admit that grace and peace be asked from the seven vertues rather then from the seven created angels yea how grace and peace can be prayed for from menacings and wrath so he And from Jesus Christ In that he wisheth grace and peace from Christ in the the third and last place is neither against the former exposition nor any way derogateth from the dignity of Christ for as the Apostle 2 Cor. 13.14 doth not derogate from the order of the persons in the trinitie though he put Christ in the first place so here our Apostle for waighty causes sets downe the holy Ghost before Christ because he treateth of him not simply as being the son of God but also as he is the mediatour redeemer and revealer of this prophesie Notwithstanding great reason it is that he should pray for grace and peace from Christ Ephes 2.14 because it cometh by him Iohn 1.17 and he is our peace Who is the faithfull witnesse The following titles are so many reasons wherefore grace and peace is prayed for from Christ and they set forth as hath been shewed in the analysis both his threefold office with the benefit thereof as also declare his eternall Godhead The first title respects his propheticall office that faithfull witnesse which seemeth to be taken from Psal 89.38 witnesse because he hath brought forth out of the bosome of his father the testimonie that is the glad tydings of the redemption of man through his death and from heaven hath opened to us the true knowledge of God and way of salvation faithfull Because he not onely confirmed the heavenly truth by preaching by miracles meekly calling of sinners to repentance to the faith of the Gospel but also sealed the same by suffering on the crosse and by instituting the ministry he gave to the churches Apostles prophets Evangelists Pastors and Teachers who perpetually should be his witnesses Eph. 4.12 preach the Gospell to after ages for the perfecting of the saincts for the edifying of the body of Christ according to these scriptures Ioh. 17 6. I have manifested thy name to the men thou gavest me out of the world and 18 37. For this cause came I into the world that I should bear witnes unto the truth Io. 1.18 the son which is in the bosome of the father he hath revealed God unto us Who before Pontius Pilate witnessed a good confession The father and holy Ghost are also said to be witnesses 1. Io. 5.7 Ioh. 5.37 there are three that bear record in heaven the father the word and the holy Ghost The father saith Christ himself hath borne witnes of me And of the holy Ghost he saith when the comforter is come c. He shall testifie of mee the Apostles are called witnesses Act. 1.18 And Antipas Rev 2.12 and two witnesses are mentioned called Martyrs for sheadding of their blood for the testimonie of Christ Revel 11.3 But Christ onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of prerogative is called that faithfull witnesse because he first brought with him the witnesse of the truth downe from heaven he first and he onely hath shead his blood for his owne testimonie whereas all other martyrs suffered not for their owne but for the testimonie of Jesus Christ Yea also the witnesse which the father and the holy Ghost gave of him was declared by himself and therefore Christ as by a speciall and proper right is called the faithfull witnes that is the true and constant revealer of the doctrine of our salvation whoever therefore hearkens not to him Deuteron 18.19 can not be saved but who so heareth him shall have life eternall This also confirmeth the authoritie of the revelation because it was revealed to John by Jesus Christ that faithfull witnesse who can notly nor deceive therefore this booke is trulie divine and we may safely trust and beleeve all things contained in it It serveth also to instruct us that if Christ onely be the true witnesse then those are not to be heard but avoyded as Liars which teach the Church such things as dissent from the testimonie of Christ It may also comfort us because Christ the faithfull witnesse will not forsake them who suffer for the cause of his truth but will at length reward them faithfully according to his promise The first begotten of the dead This title concernes Christ his priestly office who died for our sins and was raised again for our justification Rom. 4.25 For the word dead shewes that he died and being the first begotten of the dead it teacheth us that he was raysed from the dead And the whole scripture testifies that the end and use of his death and resurrection was not a bare witnesse as Socinus blasphemeth but chiefly a propitiation to purge us from our sins and to justifie us before God Paul calleth him likewise the first begotten of the dead 1 Collo 1.18 1 Corinth 15.20 and sheweth that Christ is become the first fruits of them that sleep But how can Christ be the first fruits of the dead seeing the scriptures testifie that Elias and Elisha raysed up two persons from the dead before the time of Christs manifestation in the flesh Lazarus also with the widows son and Centurions servant were restored from death to life Answer First Christ is the first begotten or first fruites of the dead because he was the first that raysed up himself from the dead by his owne power whereas all before Christ were raysed not by their owne power but Christs alone Secondly Christ was raysed up to an immortall life not to dy any more but the other to an earthly life and became subject to death again He is said to be the first begotten or the first that did rise again Matt. 19.28 Act. 13.13 Rom. 1 4. because the resurrection is a kinde of new birth and so Christ calleth the last resurrection a regeneration And Paul applieth that in Psal 2. of the father eternally begetting the son to his resurrection from the dead and hence he is declared to be the eternall and omnipotent son of God This should greatly comfort us that though we are borne and brought forth in a corruptible condition yet when we rise again we shall be regenerated unto a state incorruptible even while we are in this life we are regenerated but it is spiritually onely and in part but when we shall by the spirit of God be restored to eternall life then we shall be regenerated both corporally and fully to wit when our mortall bodies shall be made conformable to the glorious body of Christ let us not fear therefore though we should suffer death for the testimony of Christ because he who is the first begotten of the dead
inhabitants of the earth grosse and earthly men superstitious maintainers of Antichristian idolatry obstinate adversaries from whom they shall suffer grievous contradiction Secondly the successe of their doctrine is noted not to be very great They shall labour indeed to reforme the Papacy Caecis sabulam canent Aethiopes lavabunt to call the blinde unto the light but according to the proverb they shall sing to the deafe and wash Black-moores because Antichrist will resist them by all meanes possible and labour to keep his kingdome in peace And indeed it shall be so by the just judgement of God For because the world rather loveth lies then truth God shall send them strong delusion that they should beleeve a lie that they all might perish who have not received the love of the truth 2 Thes 2.11 The consideration hereof serves both to illustrate the goodnesse of God who graciously caused the everlasting Gospel to be preached unto the inhabitants of the earth that is the sworne vassals of Antichrist drowned in superstitions and idolatry As also to lessen the scandall that we be not offended at the small successe the Gospel then had at that time For what wonder was it that the inhabitants of the earth received not the same who were accustomed to heare and beleeve nothing but the dreames and lies of Antichrist And to every nation and tribe This partition is taken from Chap. 13.7 signifying that the fame of this Gospell should be spread as farre as the Papacy did extend For however those teachers should remaine in their places yet their doctrine by their writings was made knowne every where and found adversaries in all places Before I goe further let us here take notice of one thing touching the devils subtilty Cyrillus feineth a new gospell We finde by history that a little before God raised up this Angell in England the devill had begun to spread abroad his eternall gospell through one Cyrillus a carmelite Monke consisting of most foule errours and monstrous opinions pretending that it was the everlasting gospell of this Angell And indeed the Monkes under pretext of this prophesie did readily imbrace the same because he confirmed their monasticall rites rules superstitions and fables He taught that the Gospell of Christ was to remaine unto this time but thence forward his new Gospel was to take place in the Church This was a wicked depravation of this prophesie 1 Pet. 1.25 Rom. 10.8 Rev. 2.25 Gal. 1.8 and blasphemie against the expresse word of God The word of the Lord remaineth foe ever This is the word of faith which we preach Hold fast that which yee have till I come If an Angel from heaven preach any other Gospell let him be accursed To this ungodly fiction many learned of that age opposed themselves insomuch that Pope Innocent himselfe was forced by the Lateran Council to condemne this impudent assertion because it also touched the Popes kingdome Some say Joachim the Abbot was the broacher hereof but it is false See Centur. Ecclesiast 13. cap. 5. To discover therefore the imposture of the Devill the Lord began to bring to light in the same age the everlasting Gospell here prophesied of by Wickleffe in England and by other teachers in other places We may easily Iudge which of these two was that everlasting and true Gospell For the one abolished the Gospel of Christ and writings of the Apostles The other brought forth the same out of darknesse The former therefore was false the latter true Saying with a great voice The zeale of the Angell in publishing the Gospell is commended And indeed the foresaid teachers performed their office with unwearied labour and paines both in teaching preaching disputing for when they came into the world the world was in a deep lethargie of superstitions drunken buried in the wine of the wrath of Babylonish fornication So that they were forced to cry aloud so mightily to the end that they might be heard of the drowzy or rather deafe inhabitants of the earth This voice is to be understood not onely of their preaching but writings also by which they manifested the doctrine of the everlasting Gospell Feare God The argument of his preaching hath three parts yet the whole is doctrinall and hortatory The first part is the feare of God which is the beginning of wisdome Here rightly the teachers begin Sometimes by it the whole worship but here properly is signified that part of worship which consists in the true knowledge and reverence of God and it is opposed both to the carnall security of the whole world whence ariseth prophanenesse and the wicked contempt of God as also to the preposterous feare by which Antichrist hath along time kept the world under his yoake Both these I will briefly now expound The Papacy did abound with security and feare Security feare in the Papacy This carnall security was fostered by their bewitching confessions absolutions satisfactions Masses indulgences c. No wicked act how great soever but by money and such remedies might be expiated Hence Gods judgement neither was or to this day is feared in the Papacy as having present remedy for their sins in their confessions satisfactions and indulgences Hence springeth that bruitish security and liberty to sin So againe the feare of Antichrist hath and still doth vex the world because it is held a greater offence to neglect the edicts of the Pope then to violate the commandements of God So that they were easily frighted with the feare of excommunication poenall satisfactions purgatory c. insomuch as Emperours and Kings were forced to kisse the feet of Antichrist yea all both great and smal did tremblinglie submit to his beck Now this Angell recalling the world both from this prophane security as also from their preposterous feare bids them FEARE GOD not the Beast for it is not the Beast but God that can cast both soule and body into hell fire Math. 10.28 And give glory to him Secondly he requires faith and obedience unto the Gospell for then is the glory of Gods truth goodnes and power truely attributed unto him when his word is received by faith and performed in obedience In the former member the Angel prepared the world for the Gospell because without the feare of God that is so long as prophanesse and contempt of God doth reigne there the Gospell findes no place By this other member he instructs them thus prepared to give glory to God by receiving his word in faith and conforme their life according to his commandements And indeed this is all God requires of us So Moses And now O Israel what doth Jehovah thy God require of thee Deut. 1.12 save that thou feare Jehovah thy God and walke in all his waies and love him with all thy heart For the houre of his judgement is come A reason confirming what he had said is taken from threatning of judgement at hand the serious consideration whereof
wicked common-wealth of old Rome Now the truth is nothing can be more vainely spoken And I wonder that the Iesuite when he wrote these things had not considered that he himselfe lived in Spaine where the ancient Moores formerly inhabited IV. He addes from Chap. 16.19 That Great Babylon came in remembrance before God 18.5 Babylons sins have reached unto heaven and God hath remembred her iniquities Therefore saith he towards the end of the world her old sins which hitherto for religion sake seemed to be forgotten shall againe be remembred and punished because of the new and like transgressions added to the former But first not onely things done long agoe are said to come in remembrance before God but also such things as are newly done by an Anthropopatheia for so in Act. 10. The prayers and almes of Cornelius which he daily performed are said to come up for a memoriall before God Secondly albeit his glosse were granted yet there were no need that new Rome should be punished for the sinnes of the old for as much as Popish Rome for these thousand years and more hath abounded in all manner of villanies for which the Lord most justly may take vengeance on her Lastly he flees unto the Oracles of the Sybills But they speak nothing touching the Popes ejection or apostacy of the Romanes from the faith of Christ unto Heathenisme but only touching the destruction of Rome therein agreeing with the prophesie of this booke By all which things it appeareth that whatsoever the Iesuite alledgeth for the upholding of the credit of the Pope it is nothing but a frivolous dotage of a dreaming writer The summe of the place is this That Babylon here threatned with destruction is Rome not of the Pagans which ceased in Constantines time Nor new heathenish Rome the which as the Iesuite feineth shall thrust out the Pope But Popish Rome which a long while hath boasted her selfe to be the Mother of Churches and from whose breasts all the nations and kings of the earth have sucked their errours superstition and idolatry Thus our insoluble argument is no way weakned by the Iesuite but stands firme against the Romish Antichrist But now when we speak of Rome we understand not simply the walled city or palaces towers and stately walkes thereof but chiefly the Pope himselfe with his whole kingdom and power over the Westerne Churches of which afterward in Chap. 17.18 Now why is Rome named Babylon Why Rome is called Babylon lib. 2. cap. 3. hist The cause may be the likenesse that is between them of which OROSIUS Behold saith he the rising of Babylon and Rome is alike their power is alike their greatnesse times good things and also evill But I rather thinke the reason is their likenesse in tyrannny and destruction The old Babylon afflicted the ancient Church Rome the new Babylon hath oppressed the new Church The Old is fallen The New shall fall Babylon is fallen is fallen The doubling of the threatning denotes the certainty and hastning of the destruction Therefore also it is said in the preterperfect tense hath that is is fallen because it shall certainely and suddenly fall like as we say of a dying man that he is dead or the like Neither did the Angell prophesie vainely For even during the preaching of this Angell while Luther I say yet taught a great part of Babylon fell both in Saxony Germany and other neighbouring Countries But touching the destruction of Babylon it followes in Chap. 18. Alcasar againe by his consequence is forced to make blacke white applying the ruine of Babylon to the conversion of heathenish Rome to the faith of Christ making the sence of the words Babylon is fallen is fallen that is is converted to Christ Now who ever heard so great an absurdity The whole context and consent of all interpreters evinceth that the ruine of Babylon signifies not mercy but punishment And therefore so impudent a depravation of holy Scripture is to be rebuked Because she made all nations drinke This reason evidently refutes Alcasars absurdity The cause of Babylons destruction shall be her fornication by which she hath most foully defiled her selfe with the Kings and Inhabitants of the earth for she is the Mother of all whoredomes This fornication as before was shewed is idolatry by a propheticall and metaphorical phrase for idolaters like harlots do by spirituall uncleannes perfidiously violate their faith to God prostrate themselves before their Idols and run headlong into utter destruction as we have largely expounded in our Commentary on Hosea Chap. 1.2 Of the wine of her fornication For the Pope obtrudes his idols on all nations who therefore are said to drinke of the wine of his wrath because idolatry through the corruptnesse of mans nature is more pleasing to all then the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure when with a little change of a word the sence is wholly altered In the Greeke is an elegant * parenomasia in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Antichrist gave all to drinke of the wine of his fornication so shall all drinke of the wine of Gods wrath because they suffered themselves universally to be drawne aside to the worship of Idols by the pretended authority of the Catholick Church Idolatry is compared to wine because by its sweetnesse and outward lustre it is pleasing unto the flesh and much desired Also from the effect for it makes idolaters madde furious and blinde like as wine takes away the sence of a drunkard The wine of wrath so named from the effect because it stirres up Gods wrath and drawes downe his judgements As also from the efficient cause because God in his anger doth justly inflict blindnesse on the worshippers of Antichrist according to that of Paul 2 Thes 2.11 For this cause God shall send them strong delusion that they should beleeve a lie that they might be damned who received not the truth It might seem the words here should thus be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of her fornication as in Chap. 17.2 The inhabitants of the earth are said to have been made drunke with the wine of her fornication c. because the wine of fornication is opposed to the wine of Gods wrath vers 10. The same shall drinke of the wine of the wrath of God But all copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the wrath c. Not here onely but also in Chap. 16.19 18.23 The use of this preaching The use of this Angels preaching doth plainely respect both the godly and the wicked The godly are exhorted to the duty before published by the former Angell To feare God and not the Beast To give glory to God not to Antichrist And lastly to worship God the Creator of heaven and earth not the Beast or his Image Also in Chap. 18.4 he admonisheth all such as desire to be free of Babylons
committed fornication with the whore Vntill the words of God that is his decree touching the rising of Antichrist revealed in the words of the Prophets and Apostles be fulfilled After the fullfilling whereof God put into their hearts to hate the Romish Strumpet that is detest Popish Idolatry embrace the Gospell of Christ forsake yea and oppose the Whore Why therefore should we wonder that so many great Emperours so many religious Kings of Germany France Spaine England c. have with such zeale defended Popish Idolatry the Romish Church and Antichrist the Pope almost these 800. years in defence of whose magnificence and glory they have made so great wars and shed so much Christian blood We hear that God did put it into their hearts that they should do so and not otherwise so that the Angell wills us to rise from the events and secondary means unto the secret yet just judgement of God Here againe we have cause greatly to admire that after so long fornication some of the Kings as of England Scotland Denmarke Sweethland Many powerfull Princes also of Germany Bohemia France Poland and Hungary having laid down their armes against the Lambe and embraced the heavenly Doctrine of salvation brought to light by the Two Witnesses in the ages of our predecessours do at this day hate the Romish Adultresse and make her naked We have cause I say to admire the Fact and extoll Gods judgement to Heaven Certainly the Kings did not repent either rashly or by their own understanding God put it into their hearts that they should repent of their whoredome hate the whore and make her desolate The LORD is to be intreated that he will put the same into the hearts of the rest of the KINGS that is to take knowledge shun and hate the Whore and to give their power no longer unto the Beast but unto the Lambe Some Textuall scruples do here offer themselves which I shall explain after I have opened what yet remains in the Text. 18 The woman which thou sawest is the City The Angell openeth the whole mysterie of the whore This woman is popish Rome see chap. 11.8 14.8 16.19 that we might not think the woman sitting upon the waters to be an Asian or Vtopian Nymph It is saith he that great City before he often calls it Babylon Now he sets it forth by a more remarkeable note Having dominion over the Kings of the Earth Now what is this Is it the whole multitude of ungodly men in the world as some of the fathers wanting the experience which we have now have thought Nay it is Rome yea Popish Rome For the Writers saith Ribera In cha 17 sec 20.22 who have otherwise interpreted it are forced by the truth it selfe to yeeld unto us that Rome is that whorish City to be destroyed and overthrowne Again The foregoing words God put it into their hearts belong to the desolation and burning of Rome for they shew the cause of so great desolation effected by them who rather were thought should have proved friends With this sense which is certainly true c. Thus we have the interpretation of one sworn Iesuite Let us hear another Lib. de P. R. cap. 2 Babylon saith BELLARMIN that great City standing on Seven Mountaines and having dominion over the Kings of the Earth is ROME Neither was there any other City which in Johns time had dominion over the Kings of the Earth then ROME and it is most notorious that ROME is built upon seven Mountaines Let us hear a third Vest pag. 817 This Verse saith ALCASAR causeth no small difficulty to them who expound it otherwise then of ANGIENT ROME But in our exposition nothing is more cleare What can we desire more The great City is Rome both because the same is built upon seven Mountaines As also because it onely in Iohns time had dominion over the Kings of the Earth But now perhaps it hath not yea but it hath For whatsoever it possesseth not by force Quicquid non possidet armis Relligione tenet it holds by Religion Wherefore the two latter Iesuites do in vain seek an evasion that not Popish but Heathenish Rome is this City for they are confuted by Ribera their own companion ingeniously confessing that Heathenish Rome long agoe burnt to ashes by the Gothes and Vandalls hath no place here but that it is Popish Rome that now is yet notwithstanding he saith that it is to be burnt before Antichrists comming which latter refutes the former It remains therefore that the whore sitting on the Beast is Papast Rome O Rome hearken to Clemanges De corrup Eccle statu Cap 26 What saith he dost thou thinke of thy Prophesie to wit of John in the Revelation Dost thou not beleeve that it belongs at least in some measure unto thee Thou hast not so lost shame and sense to deny these things Wherefore looke on it and read the damnation of the great whore sitting upon many Waters and there contemplate thy worthy actions and what shall befall thee Again therefore we gather this argument Babylon that Great City standing on seven Mountaines is the Seat of Antichrist Popish Rome is Babylon that Great City standing on seven hills Therefore Popish Rome is the Seat of Antichrist Furthermore He which ruleth in the Seat of Antichrist is Antichrist The Pope of Rome ruleth in Antichrists Seat Therefore the Pope of Rome is ANTICHRIST There remains three scruples to be discussed from ver 17. I. How God puts into the hearts of Kings that is worketh in the hearts of men without impeachment of their liberty II. Seeing God is said to put three things into the hearts of the Kings One in its owne nature good viz. The hatred of the Whore Two things in themselves evill viz. Their agreement with the Beast and fight with the Lambe Whither he puts this after the same manner into their hearts and whither it will not hence follow that hee is the Authour of sinne III. In granting which thing some maintaine that these Kings were not converted how then are they said in spoiling of the whore to doe the will of God seeing they were ignorant of it Neither spoiled they her so much out of affection to piety as of desire to the prey Now first how God workes in the hearts of men the liberty of their will remaining Of this Question both in the Hypothesis and in the Thesis the explication is the same being not a little difficult For if God workes in the hearts of men he seemeth to determinate or limit their wills to one thing Now if God limit the wil then man seems not to act freely seeing that is said to be free which is unlimited in respect of a thing Furthermore God seems to move and bend the wills of men according to his own will or pleasure But that which is moved and bent by anothers will seems not to act freely Now the Scripture on the
he bee deprived of understanding deny that these things are couched in the Text. And if credit be given unto their fiction Ribera in Apoc. c. 12. Num. 11. c. 13. Num. 10. there shall at Antichrists comming be no more then ten Kings in the whole world signified by the hornes of the Beast and of these three being slaine seven shal fight for Antichrist Therfore either these shal be Christian Kings or else there shall then be no Christian Kings under the Sun the falsitie whereof the Revelation doth shew Chap. 21.24 Now tel me what harshnesse or dishonour is there in it that as Paul confesseth he was sometime a blasphemer a persecutor and injurious but ignorantly and so obtained mercy the ten Kings have given their power unto the Beast against the Lamb but of ignorance and being overcome by the Lambe have repented God putting it into their hearts to hate the whore Tell me I say should this be to the dishonour of Kings which is to their great glory to have sinned indeed through ignorance but repented through the mercy of God Or is not rather the fiction of these Prophets very reproachfull scandalous and fatall who say that toward Antichrists rising there shal be no where any Emperor or Romane Empire that there shal be no King in any place save those seven that remaine of the ten fighting for Antichrist And seeing they every hour expect their Antichrist to arise as they say out of the tribe of Dan what do they but threaten an utter destruction both to the Emperor Romane Empire and all Christian Kings For according unto these mens doctrine as then there shal bee no Emperor no Empire so neither King of France Spain England Poland Hungary c. or if there be any they shall be Antichrists Life-gard and vassals Now tell me who they are that cast reproaches upon Christian Kings set their Crownes awry and menace them with eternall damnation Wherefore blessed shall ye be if ye hear and keep the Commandements of this Prophesie that ye may have right to the tree of life and may enter through the gates into the City But he that wil hurt let him hurt still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Amen Even so come Lord Iesus and sanctifie us in trueth Thy word is trueth Amen PROVERB 27.6 Better are the wounds of a friend then the deceitfull kisses of an enemy The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN HAPPILY BEGVN AND PROPOVNDED VNTO HIS AVDITORY IN THE VNIVERSITY Ann. 1608. IF any of you my Hearers admire wherefore after the Exposition of Pauls Epistle unto the Hebrews I should passe by so many excellent Bookes of the New Testament and take in hand the Interpretation of the last viz. the Revelation the Authour and Canonicall authority whereof hath long since variously bin disputed of and which being replenished with great secrets types and darke sentences is scarcely intelligible unto any The Objections against the Revelation and though it be entitled a Revelation yet seemeth not in the least to be a Booke revealed but rather shut up and sealed which seemeth also to bee the reason that it is placed at the end of the New Testament from the interpretation whereof because of its obscurity not a few of the ablest Divines have hitherto abstained and lastly seeing it hath long since bin held that it doth contain some things contrary to Apostolicall Faith and favour the heresie of the Chiliasts If I say any man wondreth at this my purpose such a one I would have with me to acknowledge that these very objections besides other causes which now are not requisite to be related with which this most Heavenly Book is injuriously charged offereth occasion unto me to interpret the same that ye might understand that the Revelation of John is so farre from the guilt of these accusations which do not a little weaken the Canon of our Faith that we rather may say of it what Jerome most truly said of the Prophesie of Isaias Whatsoever is in Holy Writ whatsoever can bee uttered by the tongue or received by the senses of mortall man is contained in this Booke which least it might seeme to be spoken by me without ground Prooem in Isa I thought good to praemise a few things in way of Preface in which I will handle somethings more briefly by other Interpreters more largely handled and somethings properly belonging to our purpose I shall more diligently explicate CHAPTER I. Of the Authour of the Revelation WHo was the Authour of this Booke Lib. 7. hist c. 25. Haer. 51. would never in our times have beene questioned unlesse Eusebius and Epiphanius had left in writing that some of old time did scruple the thing For Eusebius recordeth that in his time it was diversly on both parts disputed touching the Revelation Afterward he saith there were some who supposed from the Bookes called De Repromissionibus of one DIONYSIUS an Alexandrine Bishop and also from one Caius an old Writer that the Revelation was not written by John the Apostle but forged by the Hereticke Cerinthus who feined an earthly Kingdome to Christ in which the Saints should have their fill of corporall pleasures a thousand yeeres into which sense some whom they called Chiliasts men in other respects of note in the Church drew the twentieth Chapter of the Revelation But other Divines and worthy Fathers have alwayes demonstrated that there is no such thing in that Chapter and we also will shew it on the place But so farre is it from trueth The Revelation not written by Cerinthus that the blasphemous Heretick Cerinthus could be the Author of this Booke as nothing is lesse credible or more unlikely For Cerinthus blasphemously maintained that Christ was not before Mary But the Revelation throughout teacheth and proveth the Eternall Deity of Christ by such evident Arguments against Cerinthus Ebion Photinus and such like enemies of Christ as almost no Scripture affirmeth the same more clearly However therefore it is no marveile Lib. 4. adversus Mar. that the Marcionites as Tertulian recordeth as also the Alogian and Tatian Heretickes as Epiphanius Augustine and Philastrius testifie did reject the Revelation as being contrary to their heresie Yet the Grecians of old had no reason neither to this day hath any man a just or probable cause Iohn the Apostle author of the Revelation to call into question the Authour or Canonicall Authority of this most Sacred Booke That John the Apostle whose Gospell and three Canonicall Epistles are extant is the Author may be proved by solid and undoubted reasons First the Title it selfe sheweth that he is the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine But thou wilt say it is not said John the Apostle or Evangelist Lib. 3. hist cap. 13.
other on a Camel which two are the Angels that in the Revelation denounce the ruine of Babylon before whose feet Iohn fell downe to worship and other strange mysteries which he having first found out doth now flatteringly applie to the Pope being lift up with incredible joy if not madnesse and folly or to say truely with blasphemous impiety and sacrilegious boldnesse I know not whither thou hast seen D. N. I suppose you have seene and read him forasmuch as hee adorneth Commentaries on that prophesie It s the worke of a Spanish Divine of Granata fairly printed at Antwerp An. 1614. the Author also being an eloquent Interpreter of his owne mind and sense One thing I know that of mad men he will make them more mad by his glozing Exposition of Aenigmaes such flatterers are the Iesuites of their Antichrist being void of truth full of deceit and wanting no words The sum is a two-fold warre of the primitive Church the first against Iudaisme in the two first Chapters the other against Paganisme in the eight following the Citie and world being converted to the Faith of Christ and hence a four-fold Hallelujah Lastly a long during peace to the Church Antichrist being to bee overcome under the names of Gog and Magog and in the last place the most glorious triumph of the Romane Church in the Heavens at the day of Iudgement a worthy cover to the pot March 10. 1615. Yours to command N. N. Behold a lively Idea of the Inquirie the which being communicated unto me by a friend I thought good here to rehearse it least happily the beautifulnesse of the new worke might deceive any one For he coyneth new Oracles hence I call him an upstart his worke otherwise being of much labour and more then vulgar wit and not unpolished which I could wish the Author had more rightly placed Enough both of the true and the false Argument of the Apocalyps Wee come to the Parts CHAPTER VII Touching the parts of the Revelation THe Booke ordinarily is variously divided I shall not much differ from the common partition but distribute the same into a Preface Prophesie or Visions and a Conclusion I. The Preface containes the Title and Dedication of the Booke Chapter 1. unto verse 9. II. The Prophesie I distinguish into seven Visions clearly enough and distinctly shewed by Christ unto Iohn in the Spirit in the I le Patmos from thence unto ver 6. of Chap. 22. But those that suppose and urge that the Booke consists of one continued Vision do wholly stray from the Scope and in vaine wearie the Reader as I shall shew by and by The first Vision is of Christ gloriously walking among the seven golden Candlestickes and commanding John to write certaine Commandements unto the seven Churches of Asia and also the following Visions for the perpetuall doctrine instruction and consolation of the Faithfull from ver 9. Chap. 1.2.3 This Vision is not propheticall of future things as the six following but wholly doctrinall confirming Iohn in the function of teaching and commending his Apostolicall authority unto the seven Churches of Asia The second is touching Gods majesty sitting in the Throne and of the Lamb standing in the Throne and of the Booke sealed with seven Seales and of the opening of the Seale and of the Book by the Lamb and diverse wonders thence proceeding Chap. 4.5.6.7 The third is of the seven Trumpets of the Angels and wonderfull apparitions following thereupon Chap. 8.9.10.11 The fourth is of the woman in travell of a Man-Child and of the Dragon persecuting the Man-Child and woman of the womans flight into the wildernesse and of the rage of the two Beasts against the Saints Chap. 12.13.14 The fift is of the seven Angels pouring forth the Seven Vials of the last plagues upon the adversaries and throne of the Beast Chap. 15.16 The sixt is of the Iudgement of the great whore and ruine of Babylon and of the casting of the Beast and False-prophet with all his followers into the Lake of fire and brimstone Chap. 17.18.19 The seventh and last is of the binding and loosing of the Dragon at the end of a thousand yeers and lastly of the Iudgement of the Divell Death Hell and all reprobates that were not written in the Booke of Life and of the figure and glorious state of the Heavenly Ierusalem Chap. 20.21.22 unto ver 6. III. The conclusion of the Booke commends the profitablenesse of the Prophesie and by an Anathema establisheth the divine authority thereof from verse 6. unto the end CHAPTER VIII Touching the Forme of the Revelation THe things hitherto praemised have beene treated of by many Interpreters That which remaines touching the forme and method of the Revelation hath as yet beene observed but by few nay to speake it with modesty I scarcely find the same explicated by any one The forme indeed seemes to be Epistolarie having an Epistolarie Inscription and Subscription and is shut up with an Epistolarie wish common to the Apostles all the Acts also of the first Vision are Epistle-wise But that which beginneth at the fourth Chapter which is the first propheticall Vision and the following unto the end if you well observe them have plainly a Dramaticall forme The Apocalyps a prophetical interlude hence the Revelation may truely be called a Propheticall Drama show or representation For as in humane Tragedies diverse persons one after another come upon the Theater to represent things done and so again depart diverse Chores also or Companies of Musitians and Harpers distinguish the diversity of the Acts and while the Actors hold up do with musicall accord sweeten the wearinesse of the Spectators and keepe them in attention so verily the thing it selfe speaketh that in this Heavenly Interlude by diverse shewes and apparitions are represented diverse or rather as we shall see the same things touching the Church not past but to come and that their diverse Acts are renewed by diverse Chores or Companies one while of 24. Elders and four Beast another while of Angels sometimes of Sealed ones in their foreheads and sometimes of Harpers c. with new Songs and worthy Hymmes not so much to lessen the wearisomnesse of the Spectators as to infuse holy meditations into the mindes of the Readers and to lift them up to Heavenly matters The which thing not having been hitherto observed by most Interpreters they have wondred what was meant by so many Songs Hymmes and change of Angels and Personages renewed in diverse Visions and what by the often iterated Representations of the Beast Babylon and the last judgement which caused them to seeke and imagine Anticipations Recapitulations and unnecessary Mysteries in those things which either served onely to the Dramaticall decorum or else had a manifest respect to the method of the Visions concerning which I will speak by and by What Origen therefore wrote touching the SONG OF SONGS In Prologo Cant. Homil. 1. that it seemed to him Solomon wrote a
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
all times should continually read it for their comfort and instruction which also is the end and use of the whole scripture Rom 15 4. 2 Tim. 3.16 Vers 20. The mystery of the seven starres After that the Son of man had shewed who he was whom Iohn saw he comes to unfold the mystery of the starres and candlesticks viz. that the seven starres are the seven angels or ministers the seven candlesticks the seven churches of Asia to whom he was commanded to write vers 11. The mistery The vulgar hath it the sacrament of the starres that is the thing figured by them so again chap. 17.7 I will tell thee the sacrament of the woman but it is improperly used for the mysticallsfignification of the same Bishops So he caleth the starres because they ought to shine before others in purity of doctrine and integrity of life like unto starres shining in the firmament they are said to be angels because they are Gods messengers to the Churches and the Churches are compared to candlesticks because like as the candle or light is set up into the candlestike even so the Church ought to hold forth and preserve the shining light of true doctrine that all may behold it least being in darknesse they stumble and perish thorow their ignorance Hence we learn in the first place that the scripture best interpreteth it self for what was before more darkly spoken is now clearly unfolded So Christ opened the parables to his disciples Matth. 13 in like maner this vision which at first seemed obscure is now made plain by its own interpretation For albeit the scripture doth not make clear every thing that is darkely spoken not withstanding if we diligently observe it that of Austin will appeare most true that there is all most nothing abscure in scripture which is not in some other place plainly expounded Furthermore we are to take notice of these figurative and sacramental phrases The starres are Angels that is they signifie the Angels the candlestiks are the Churches Gen. 41 27. 1 Cor. 10 4. Cont. adim c. 12. that is they signifie the Churches according to that in Genesis the seven kine are seven years that is do signifie seven years And the rock was Christ for it signified Christ as Augustine expoundeth it For there is nothing more familiar in scripture then to name signes by the things which they signify which maner of speech is not darke but plaine in regard of the analogie betwixt the signe and the thing signified wherefore it was not obscure but familiar to the scripture that Christ called the bread which was broken at the institution of the supper his body which was crucifyed for us seeing it was a sacrament or holy signe of the same Hence Augustine opening the etymologie or signification of a sacrament applies it to the Lords supper saying that the Lord Iesus doubted not to say this is my body when he gave the signe onely thereof And this is so cleare a truth that even Aloasar a Iesuite confesseth it saying that in the phrase of scripture touching dark sentences and sacraments the word which is used is to be referred to the signification of it and that the bread and wine in the Eucharist which they call the species doth signify the body and blood of Christ because Christ saith this is my body c. Indeed he supposeth there are two sorts of signes some instituted onely for doctrin and signification as in parables and darke sentences the other such as really include and containe the things which they signifie as in baptisme and the supper in which saith he is truly and properly contained as the cleansing of the soule from sinne so the body and blood of Christ and he proveth it First because Christ instituted these signes to that end Secondly the Church so teacheth And lastly because it were an easy thing for any one to institute meere and naked signes wheras it is in the power of Christ alone to appoint such signes as are full of efficacy I answer first Alcasars arguments answered that in the institution either of baptisme or the Lords supper there is no mention made of any including of the things signified in the signes Secondly the primitive Church taught no such inclusion but the new popish Church in so teaching is departed from the institution and doctrin of the primitive times Lastly though it be true that the sacraments are not meere signes yet it followeth not that they are signes including the thing signified For there is in scripture another kinde of signes which as they are signes so they are seales confirming to the faithfull the grace of Christ signified by them For properly the sacraments are signes and seales of the promise of grace which no creature could institute or bring into the Church but God alone Another expositor denieth Hoe in the Revel chap. 1. that these are figurative speeches and why because saith he those candlesticks doe not signify but are really the Churches and the starres doe not denote but are in truth the angels But both is false first because then there should be no mystery in the candlesticks or starres Secondly if the candlesticks and starres were truly Churches and Angels then would not Christ have required Iohn to write his Epistles as being absent from them but he should have delivered his message unto them as there present with him in Patmos Thirdly because then the words the candlesticks are Churches the starres are Angels should be regular expressions But this he denies and truly For they are termes of disparity What then the metaphor saith he is in the subject which doth not import that the copulative IS should be taken for the word signifieth And though it were granted here yet would it not follow that the words of Christ at the institution of the supper were of the same significatiō because Christ did not expound to them a vision but institute asacrament Now howsoever both be true yet doth not this take away the metonymical expression for in typical Sacramental assertions the tipes signes are said to be the antitypes or things signified partly indeed by a metaphor because of the analogie or likenesse that is betwixt the signes the things themselves but chiefly by a metonymia Epist 23. ad Bonif. because of the sacramentall signification For as Augustine saith if sacraments had not some likenesse with the things they represent they should not at all be sacraments for in regard of that likenesse they have the name of the things themselves Therefore as in some sort the sacrament of the body of Christ is Christ the sacrament of the blood of Christ is Christs blood even so the sacrament of faith is faith Againe that is called the soule In Levit. lib. 3.4.5 Genes 41.26 1. Cor. 10.4 which signifies the soule for it is usuall that the thing signifying be called by the name of that which it doth signifie as it is written
not when men are degenerated and forsake the truth The same may be said of the title of the Church which the Papists so much boast of we say they are the Church the Church we grant indeed they are so but not a Church of Christ but of Satan who worship not God but the divel in their Idols Now wheras Christ is said to know these things as it serves againe to confirme the tenth argument of his deity So to comfort those of Smyrna and all the godly in their affliction for it is as much as if he thus said Although I may seem to be afar of ignorant of your condition in that I take not away your poverty and punish the blasphemers yet nothing is hid from me but all things are naked and bare before mee he patient therefore until the time of your deliverance come And this may be added to Argum. 11. proving the Godhead of Christ namely his immensitie and providence 10 Feare none of those things which thou shalt suffer The other part of the narration is a praemonition of their troubles at hand for howsover they had already suffered much yet he foretelleth that they must indure greater things not in the least to disharten them but that they might prepare themselves before hand for the same For darts foreseen are the lesse hurtful as also least they should be secure and imagine that after their former sufferings they were to looke for no farther combats but on the contrarie to fore arm themselves for them None of those things Signifying that they were to expect not one but many forts of trialls for through many tribulations we must enter into the Kingdome of God one soit of affliction be nameth viz. that the divel should cast some of them into prison In this persecution he maketh Satan the Author who in hatred of Christ and mans salvation doth stir up the wicked to persecute the godly with reproches imâ—risonment yea and with fire and sword Shall cast some of you He shall not be able to bring all into his snare For I will cast a bridle upon him Which is for the great comfort of Gods people The Prison notes by a Synecdoche the adjuncts and consequences as namely torments banishments and martyrdoms With which not long after under the Emperors M. Aurelius Verus Antoninus and Commodus Satan most cruelly persecuted the Churches at which time also Polycarpus the Bishop laid downe his life for the testimonie of Christ Hence briefly we gather three things 1. In this we may behold the afflicted condition of the godly in this world all that wil live godly must prepare themselves for it but if it so be that we have a more peaceable portion let us account it as a great mercie of God enioy it with thanckfulnesse XIII Argum of Chr. denie for owne edification and the setting forth of the glorie of Christ 2. Again Christs Godhead is here confirmed in that he fore shewes the future sufferings of the saintes now certainly this knoweth no one but God onely So that this is the XIII argument of Christs deity 3. The divel is the author of all persecution as for tyrants and their executioners they are but his instruments Whose furie though God permit for a season yet will he not suffer his to be tempted above what they are able to bear but at last will cast the Divel with his instruments into the lake of fire and brimstone Revela 19.20 That ye may be tryed He ads a twofold consolation the one from the ende use of afflictions as being tryalls that our faith and constancie may be the more approved and we the patienter in our sufferings this end is generally propounded that so we knowing our selves to be tryed of God may approve our selves sincere and unblameable in his sight Be tryed viz. of God who both knoweth us and also his owne gifts and graces bestowed upon us Yet he tryeth us that thereby the faith of his saintes should be manifested both to them that are within and without the Church For to confesse Christ in times of prosperitie is not difficult but when troubles doe arise then is our sinceritie made manifest according to that in the philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is true vertue doth shine forth in adversity And howbeit the Divel is said to cast us into prison Yet it is God that tryeth us for Satan is Gods bayleffe or Serieant so that the action of God concurres with the work of Satan yea God and the Divel are said to doe one and the same thing but in a different maner and end For God doth it as using his right and power over us But Satan usurpinglie God doth it to try us and make us apâ—â—â—ved the Divel to afflict and destroy us Howsoever therfore they doe the same thing yet is not their action all one for the worke of God is good but that of the Divel is most vile And ye shall have tribulation The other consolation is taken from the brevitie of the affliction being to continue but a few days In Cael. sub fine Now all things of short continuance though they be heavie yet ought to be tollerable faith Cicero Ten days Some take this properly for so many dayes Others prophetically for ten years in which the persecutions dured under the afore said Emperors Others referre it to the ten yeares persecution under Trajane which was the twelf persecution of the Christians To be short some take it indefinitely for many years affirming with Augustine Lib. 8. de doctrin Christ cap. 35. that sometime in scripture a certaine number is used for an uncertaine As we may se not onely in this place but also in Chapt. 11.12.13 but again others with Ribera suppose that a long time of persecution is hereby fignifyed because the number ten containes all other numbers as in Gene. 31.7 Laban changed Jacobs wages ten times for many times so 2. Sam. 19.43 Job 19.3 so Ribera But this were rather to terrifie then to comfort them by fore shewing so long during persecution Wherfore with Andreas I understand that by ten days in this place is meant the shortnes of their trouble which should soon passe away as a cloud for thus the scriptures encouraging us to constancie are wont to expresse our light afflictions which are for a moment 2. Cor. 4.17 Be faithfull unto the death The third part of the narration is an exhortation to constancy in the faith unto the death which is to be understood inclusively and not exclusively according to that in Heb. 12.4 Ye have not as yet resisted unto blood Wherfore we must not be afraid to lay downe our lives for Christs sake and to cleave unto the truth notwithstanding all the cruelty of Satan and his instruments but stand fast unto the shedding of the last drop of blood that so we may obtain the crown of eternal life For he that shall endure into the End
sinneth not I answer Christ speakes not here of the common infirmities of the saintes but accuseth this Bishop for his notable hypocrisie and condemnes him not for not beeing fully and absolutely perfect but because he found him not upright in his wayes before him for he was onelie an eye servant outwardly shewing a Zeal to pietie and in the mean-while secretlie a selfe-seeker and one who fulfilled his owne lust not at all caring what became of his flock Now forasmuch as Christ knew this his close and wicked deceit it proves againe that he searcheth the heart so is true God se arguments X and XVIII Before God Montanus Arethas and the old version read it before my God hence some hereticks thus reason If Christ have a God then he is not God himself I answer all other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God and it seemeth that these by some oversight here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my taking it from v. 12. But be it granted Io. 20.17 that the text should so be read yet it helpes them not for Christ as he is man hath a God I ascend to my God and to your God now howsoever in this respect he is not God yet as he is the Sonne he is true God and life eternal and coessential with the Father But here we se how manie things approved of by men are indeed verie vile before God who sees all things with eyes of flaming fire Blessed therfore is he Rom. 2.29 who approveth himself sincere not before men onely but especiallie before the Lord. Remember therfore how thou hast received How that is what In the third place he is exhorted to be mindful of the faith delivered and committed to him by the Apostles to preserve the puritie therof in the Church and leave it incorrupt to posteritie For it seemeth that this Bishop was unmindful of the trust committed unto him and named aside from the holie doctrine and way of the Lord. But all our Bishops forsooth and especiallie the Romish are altogether infallible yea incorrigible because unto them alone and not to any other belongeth that promise The spirit shall lead you into all truth Here we are taught that the onely way to redresse the corruptions both of life and doctrine is to have recourse to the rule of Gods word and to set it alwayes before our eyes Thus Paul reproving the Corrinthians for their abuse about the Lords supper 1. Cor. 11.23 cals them back to the first institution therof Cyprian writing to Pompie against the Epistle of Stephen Bishop of Rome illustrates the matter by an excellent similitude If saith he the conduites which before did plentifullie afforde water to the citie should suddenly be stopt would they not go to the fountaine there to take notice of the defect whither the fountaine were dried up or the conduites stopped or the water drawen some other way that so the conduit pipes being mended the citie may enioy the former benefit of the water Even so it becommeth Gods ministers when the truth of God in any thing hath been changed men have been unconstant therin to returne to the first original and Apostolical tradition that the reason of our actions may flow from whence they had their first spring and original And repent The last and chiefest thing required in him is repentance that is to forsake his hypocrisie and sincerely to performe the dutie of his place For then indeed we repent when leaving our evil wayes we order our steps aright and seriously turne to the Lord the which I confesse is not in our owne power to doe but God gratiously effecteth the thing which he commandeth in whomsoever he pleaseth Howbeit they are inexcusable in whom he worketh it not because they willingly disobey the commandement But it may be objected they cannot doe it of themselves It is true indeed but from whence doth this arise for have they not of their owne accord brought this inabilitie uppon themselves and also by a voluntarie obstinacie augmented it wherby they have made themselves inexcusable and self guiltie before God If therfore thou shalt not watch That he might be the more awakened Christ adds to the exhortation a sharpe commination threatning him except he be watchfull to come on him as a thiefe that is suddenlie and unawares to take vengeance on him for his hypocrisie by some horrible Iudgment On thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon thee or to thee not in a good sence as that saying thy king coâ—â—eth to thee to wit for thy good but in an evil sence that is to thy destruction and therfore Beza more significantly renders it Against thee Thus Christ also speakes of himself Mat. 24.43 and Reve. 16.15 Behold J come as a thiefe blessed is he that watcheth c. so Paul 1 Thes 25. which comparison as it is not dishonorable unto Christ in using it so doth it no way countenance or alow thievish courses for the similitude respects not the evil practice of theeves but their sudden breaking and entring in upon men while they sleep securely Math. 24.43 and thus the Lord himself expoundeth it but know this that if the good man of the house c. so here And thou shalt not know what houre J wil come upon thee to wit to inflict punishment on thee for thy securitie Ribera understands it of death when thou least thinkest of it thou shalt dy and be called to judgment The use Christ shewes in the place before cited Therfore be ye also ready for in such an houre as you thinke not the Son of man commeth 4. Thou hast a few names even in Sardis The third part of the narration is a commendation of some that were faithful in this Church For howbeit through the negligence of the Pastor most of them were dead or ready to dy yet the Lord stil reserved some unto himself who were upright according as he is accustomed to doe even in such Churches as are most corrupt For example when the ten tribes were fallen away and had publickly set up the idolatrous worship of their Calves and Baal and withall so oppressed the godlie as that Elias verelie thought that al the Lords prophets except himself had been slaine by the sword yet even then God had left unto himself seven thousand who had not bowed the knee to Baal 1 King 19 18. Rom. 11.4 In Pauls time the whole nation of the Iewes seemed to be rejected and destitute of the grace of Christ yet at that present time there was a remnant according to the election of Grace as the Apostle sheweth The like may be said touching the papacie for though in many ages togither both the grace of Christ and his true Church hath been as it were trampled under foot and the same overspread with horrible idolatrie in all kinds yet as the histories of the martyrs doe witnesse the Lord had some few names among them continually who resisted
Because in order of justice al evil workes whatsoever deserve punishment for the soule that sinneth shall dy But good workes how great-soever beeing debts duties can-not merit at the hands of God 5. He that overcommeth the same shall be cloathed Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he but the old translator reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall he be cloathed The conclusion containes a promise with an Epiphonema as formerly The promise is extended not onely to those few in Sardis spoken of but to all who overcome the world Satan c. se chap. 2. v. 7.11.12.26 Thus by a threefold promise all are stirred up to hope for victorie the two former are metaphorically propounded the third properlie yet all seem to signifie one thing for what can be given to them that overcome more then the crowne of life eternal however in the reward promised we may note a certain gradation First He shall be cloathed with white raiments This by a metaphor signifies the heavenly glorie with which we shall be cloathed as with a royal garment What more I wil not blot out his name out of the booke of life This further notes the eternitie of glorie for not to have our names blotted out of the booke of life is to have them allwayes remaine therein that is to enioy eternal glorie What more I wil confesse his name A further degree promising to make knowen the constancie and faith of every one by name even before the throne of the blessed trinitie and in the presence of the holy Angels A glorie indeed surpassing mans opprehension For what is more honourable then when a general doth by name before the whole armie declare the valiant exploites of this or that souldiour But this Christ promiseth here to doe and in Mat. 10.32 Whosoever therfore shall confesse me before men him will I confesse also before my father which is in heaven but whosoever shall denie me before men him will I also denie before my father which is in heaven And before his Angels As beeing the most holie ministers of God and witnesses of our glorie Hence we note first that the saintes are said to have a two fould cloathing for as we heard before some in Sardis were commended for not defiling of their garments and yet promised besides to have other white garments given unto them the former are said to be ours not as proceeding from our selves but because we are enioyned to have them meaning both morall endowments of bodie and mind as also the grace of faith and love and other spiritual gifts which we must have and preserve cleane and undefiled 2. Cor. 5.3 that so we may be cloathed hereafter in white According to that of the Apostle If so be that being cloathed we shall not be found naked For no man shall be cloathed in white in the heavens who hath not been indued with faith and true repentance in this life Secondlie we are to take notice that in scripture God is said metaphorically to have a threefold booke The first is the booke of his providence which is the knowledge and counsel of God concerning the actions and events of all things first and last of this the prophet speaketh Psa 139.6.16 c. all things are written in thy booke The other is the booke of Gods universal judgment which is his knowledge concerning all those things which everie one hath don whither it be good or evil and to be judged accordingly in the last day as in cha 20.12 and the bookes were opened The third is the booke of life that is Gods praedestinating both of the elect and reprobates Ps 69.29 Isai 4.5 Dan. 12.2 Phili. 4.3 Reve. 18.8 17.8 22.19 the first are said to be written in this booke the other not but blotted out of this the scripture speakes in many places yet that in Rev. 20.12 then the bookes were opened may be understood of them all for in the same verse the booke of life is expresly mentioned Thus God is said to have bookes metaphoricallie Not as if eyther he hath or stood in need thereof for so it cannot bee but by an Anthropopatheia he speaketh to our capasitie For God doth all things without such help or meanes even by his eternal foreknowledge counsel government and judgment But thus men cannot doe for whatsoever is don in their counsels cities families contracts c. for memory sake is set down in writing that so as there is occasion they may looke it over and call to mind such things as they desire Now concerning the elect Luk. 10.20 two things here are spoken of them First that their names are written in the booke of life Phil. 4.3 or in heaven as Luk. 10.20 by which manner of speech we are taught that true beleevers doe not obtaine salvation by chance but were elected of God to life in Christ before the foundations of the world and known from them that perish Secondly their names are never blotted out of this booke as it is here testified J will not blot out his name out of the booke of life By which phrase is signifyed that the salvation of the Elect is certaine and sure and that they shall never perish according to the promise no man shall plucke my sheep of my hand It is impossible the elect should be seduced All which serves not for curiositie but for our comfort that we being certaine of our salvation might joyfullie persevere in weldoeing unto the end Of infidels and reprobates two things are also spoken First that their names are not written in the booke of life as appeares Rev. 13.8 Rev. 13.8 17.8 20.15 Secondly they are blotted out of the booke of life Ps 69.28 and cast into the lake of fire Let them be blotted out of the booke of the living and not be written with the righteous And whosoever was not found written in the booke of life was cast into the lake of fire by which is signified that they who are not predestinated shall certainlie perish But this seems to imply a contradiction as not to be written yet to be blotted out I answer that this is taken in a double sence 1 Eyther of such who in the Eternal counsell of God are thus written and so are never blotted out Or 2 according to the appearance and boasting of hypocrites For thus they are said to be blotted out that is declared never to have been written therein we see there are many hypocrites in the Church who are taken for a while to be the elect of God whereas in truth they are not Therfore when their hypocrisie is discovered and they justlie cast out of the church then they are said to be blotted out As Ambrose Augustine have wel observed Matt. 24.24 Io. 10.28 Not withstanding it followeth not that any of the Elect shal be blotted out For this is contrarie to that promise of God It is impossible the Elect should perish none
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
up our desire and by his spirit inableth us to performe his will Austin saith wel God commandeth us those things which we cannot doe that we may know what we ought to aske of him And in another place O man observe from the commandement what thou shouldest have by reproofes what thou art deprived of by thy owne default and in prayer acknowledge whence to receive what thou desirest to have And againe other where the Lord ascribes the whole worke of our conversion unto himself alone and commandeth us so to acknowledge it As I will make you to walke in my wayes and I will take the stony heart out of your flesh and I will give you an heart of flesh Turne thou me and I shall be turned No man can come unto me except the Father draw him without mee yee can doe nothing fee the like Ephe. 2.1 and 1 Col. 2.13 1 Cor. 2.14 Rom. 8.7 2 Cor. 3.5 Luk. 24.45 Act. 16.14 Act. 11.18 All which testimonies doe plainly evince that the grace of conversion is not indifferent or universall but as our sufficient so also our effectuall help doth wholy depend upon the generall and particular pleasure and motion of God Which difference of the scriptures and the cause thereof because the Pelagians and their adherents have not observed But â—â—ther abused the former places as if they were absolutely spoken And corrupted the latter by their equivocations about grace calling it as they also do to this day a swasorie indifferent and resistible grace limited by the will of man eyther to that which is good or evill they have most falsly wrested the same for to establish their Idoll of free-will Now herewithall they must of necessity embrace all other Pelagian heresies and impieties also as namely 1 That faith and good workes foreseen doe goe before Gods predestination and so are not from Gods predestinating of them whereupon it will follow that predestination beeing an effect of causes and conditions foreseen is not to be called a predestination but rather a postdestination 2 That faith going before predestination must also bee before vocation seeing we are elected before we are called And by this ground not God but man should be the author of faith contrarie to that of Rom. 9.16 Jt is not of him that willeth or of him that runneth but of God that sheweth mercie 3 That the will eyther co-working or not co-working with foregoing grace doth make men to differ which is contrarie to 1 Cor. 4.7 Who maketh thee to differ from another And what hast thou that thou didst not receive And so the increase of faith and grace should be given according to the merit of congruitie 4 That mans will is not corrupted or made worse by the fal of Adam And so eyther there should bee no originall sin at all or els but in name onely wheras The heart of man is deceitfull above all things 5 That the law is not above mans strength but that he may absolutely fulfill the same and bee altogether free from sin in this life if he would wheras the scriptures on the contrary teach That there is not any one just man in the earth which doth good and sinneth not All which errors establish merits of condignity overthrow the grace and merits of Christ and so consequently the truth of Christian religion beeing nothing indeed but in name onely and in a word confirmes pagan divinity and philosophy For in all these positions the names onely excepted there is nothing but what philosophie it self teacheth both concerning the beginnings and reward of vertue which to philosophers is faith righteousnes and workes To him that overcommeth will I grant to sit with mee He shuts up the epistle with the accustomed Epiphonema or acclamatorie conclusion beeing a promise and as it were a third reason of the exhortation And it is twofold 1. from the reward of the victorie I will grant to him to sit with mee on my throne And 2 from his example Even as I also overcame and am set downe with my father c. Or els this may be a reason of the former promise wherefore Christ will grant or give power and part of his throne to him that overcommeth to wit because hee now as a conquerour sitteth on the throne of his Father For often in scripture the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is causal as in Io. 17.2 As thou givest him power For because thou givest c. And Luk. 4.36 bee yee mercifull as your Father For because your Father is mercifull c. The Throne is the seat of glorie and power Christs throne is the glorious power of his exaltation the which he promiseth to make us reallie partakers of if we overcome for we shall be coheires with him yet so as there shall alwayes remaine a remarkeable difference between Christ the head and us his members And therefore he saith not I will grant to him to sit in the throne of my Father that is at the right hand of the Father which dignity is indeed onely proper to Christ the head 22 Hee which hath an eare to heare c. See Chap. 2. v. 7.11.17 THE PREFACE OF THE SECOND VISION Of him that sate on the Throne And of the booke sealed with seven seales And concerning the Lamb opening the booke HItherto Iohn hath recorded those things which he had seen received of Christ to be written by name unto the seven Churches of Asia The things which follow in the rest of this booke are of a higher nature and concerne the future condition of the whole Church The condition and lot of the Church in this world but especially the churches of Europe And all tends to teach that the Church ought not to expect a flourishing estate in this world seeing it should be tossed and tryed first with manifold persecutions of tyrants afterward by heretickes And at last should bee oppressed by Antichrist with a more heavy servitude both spirituall and corporal then formerlie shee ever had been afflicted by open enemies and tyrants Now least the hearts of the Godly should faint under the burden The comforts of the godly under the crosse fower kinds of comfort are contained in this prophesy beeing taken 1. FROM GODS PRESENT HELPE who will not sorsake his in the battell 2. FROM THE TIME OF THEIR TROUBLES they shall neyther bee allwayes or ouerlong upon them 3. FROM THE END OF THEIR ADVERSARIES which shall bee tragicall and mortall And lastly FROM THE HAPPIE CHANGE OF THEIR WARFARE Christ will powerfully revenge the cause of his Church in this world and at length glorifie her in the heavens Moreover these things are premonstrated by Iohn The following visions are distinct in sixe distinct visions And they are partlie universall representing the entire historie of the Church from her first beginning untill the last judgement Of this nature is the second third fourth and seventh vision And partlie particular onely shadowing out the battels of
threatned Andreas his general interpretatiō Rupertus his exposition lib 4. in Apoc. but this seems to be obscure to general Rupertus many others expound it of the teachers of the word whom Antichrists Angels or ministers held that is laboured to keep from blowing upon the earth sea or any tree that is from preaching the faith of Christ in any provinces or Ilands or unto any men of what condition or quality soever So hee Thus the windes denote the preachers of the Gospel by a metaphor oftē used in the scriptures For the holy Ghost whose ministers they are is compared unto the winde Ioh. 3. Act. 2. by reason of his vehement piercing efficacy These are said to be four indefinitely according to the 4 quarters of the Christian world that is some of them beeing in every place They blow that is sound forth the Gospel of Christ upon the earth sea trees that is unto al sorts of men To hold the windes that they blow not is to hinder these from preaching now in this all interpreters agree notwithstanding it is to bee applied more fully unto the times of Antichrist By the windes therefore I understand all the sincere teachers of the Gospell The authors judgmēt touching the four Angels hindering the blowing of the windes which for a thousand yeeres together have opposed Antichrists idols corruptions tyrannie such I say whom the Romane Bishops by their decrees buls have condemned as hereticks whose names are recorded among the witnesses of the truth in the bookes of Martyrs Among the number of these also besides such Emperours who by opposing the popes have caused the windes to blow I understand such Bishops Priests Doctors as have contradicted the tyrannie of the Romish court as Berengarius Iohn Scotus Bertramus c. who more then six hundred yeeres agoe have strongly in defence of the truth blown by their sermons writings against the diol of the masse transsubstantiation the chiefe prop of Antichrist kingdome also Bernard Waldus Wicklife Hus Ierom of Prage Clemanges others who by the winde of Gods spirit have maintained the faith of Christ against the pope partlie by word writings partly by sealing the same with their blood But chiefly amōg these are to be reckoned Luther Melanchthon Oecolampadius Zwinglius Farellus Bucer Hegio Martyr Viret Bullinger Calvin and as many as in Germanie France and the neighbouring kingdoms have in this last age begun so to blow the Gospell of Christ as thereby a great part of the Christian world hath been restored into the pretious libertie of the faith The earth sea and trees I understand allegorically not of the faithfull in particular or learned men onely but of distinct churches As the earth to denote the churches in the mediterranean provinces The sea the churches bordering neere the same or in Ilands The trees churches planted in wooddie and hillie countries as are generally those in the Northern parts The reason why I take this to be meant of whole churches is because the Angels are forbid to hurt them until such were sealed as the Lord had appointed and afterward they are permitted to doe it Therefore the sealed ones shal be in the earth sea trees that is in those Churches that are hurt neverthelesse they beeing sealed shal be preserved in safetie But how shall they hold the windes from blowing and to what end What is meant by holding the windes frō blowing This may bee understood by the following words It was given them to hurt the earth and the sea and again hurt not the earth sea nor trees So that they shall hold the windes from blowing when the Angels who professe themselves to be spirituall Bishops ought to blow shall neyther preach the Gospell nor suffer others but oppose them by their Popish decrees and edicts by their excommunications by cruell persecution with fire and sword as against hereticks forbidding the reading use of the holy Scriptures unto all men least the deceits and lyes of Antichrist should be made manifest Hence necessarilie followed the hurt of the earth sea trees for the wholesome blowing of the windes now ceasing all the churches were led into errours by the contrarie blowing of seducing spirits and lying prophets who brought al under the yoke of Antichrist to the destruction of the greater part of Christianity Thus we see the meaning of the vision now hence we observe two things First though Antichrist by violence and deceit hath horribly shaken the Christian world doing much harme unto the earth and sea yet God at all times raysed up some good windes that is faithfull teachers who taught the wholesome doctrin of Christ to the salvation of the elect as the histories of Popes bookes of martyrs testifie Yea the Lord did preserve unto himself a Church in the midst of Poperie which Antichrist could never altogether suppresse however he cruellie by fire and sword continuallie raged against the same And therefore it is false that God had no Church nor Christ any spouse because the Pope and his synagogue were not the spouse of Christ Secondly we see by what wayes Antichrist did invade Christs kingdome and establish his owne tyrannie to wit by holding the blowing of the windes in condemning for haereticks violently oppressing the witnesses of the truth as also by hurting the earth sea trees that is seducing all the particular Churches by false miracles with all deceit of unrighteousnes overthrowing them by his impious doctrines and superstitious worship of which the Apostle foretold 2 Thessa 2.9 saying whose comming is after the working of Satan with all power and signes lying wonders and with all deceiveablenes of unrighteousnesse in them that perish c. these things wee find in histories formerlie to have been don and we daylie see the further accomplishment thereof which serves for a cleare exposition on these words now let us hear the antidote or consolation opposed 2. And I saw another Angel First we will consider who what manner of Angel this was and secondly what he did One Angel having the seale of the living God ascendeth from the East against the four Angels standing on the earth Lyraes opinion in expounding this of Constantine we have already refuted Others suppose that Elias shall come towards the end of the world of whō Malachie speaketh Cha. 4.5 But their supposition is false as we shall see on Chap. 11. for the prophet there speaketh of Iohn the Baptist as Christ himselfe interpreteth Matt. 11.14 most understand it of Christ the great Angel of Gods counsell as Rupertus Haymo Bede others Ribera indeed denies it and will have him to bee one of the seven emissarie Angels spoken of Chap. 5.6 but he gaines nothing by his denial neyther need we to contend at all about it The Angel ascending from the East is Christ Luk. 1.78 Col. 1.15 Heb. 1.3 Eph. 1.4 For it is all one whither
afterward fell from the hight of the Catholick faith unto the herefie of Arianisme To him was given the key of the bottomlesse pit that is power to set up the Arian heresie by which meanes the Sunâ—â— became dark for he denied Christs divinity By the are he understands the Church beeing enlightened by Christ as the aire takes its light from the visible sunne The Locusts are the Vandales Gothes who beeing infected with Arianisme much afflicted the Churches in the East c. The opinion of Rupertus I am ashamed to relate The strange opinion of Rupertus who applies this to the apostasie of the Israelites and to their punishment by the Mâ—abitas Philistinas after the death of Iosuah Now we know that such things as were past are not here revealed unto John but that which should afterwards shortly come to passe Alcasare opinion is yet worse who will have this starre to be the Law of Moses Alcasars opinion the which saith hee as comming down from above so presseth men that thereby concupiscence and evill desires the which he makes to be the Locusts are accidentally wrought in their hearts Ad calcem tomi tertis in prima editione Bellarmine confesseth that he dares not rashly pronounce any thing concerning this dark prophesie And yet in the mean while in a long oration or rather a satyrical invective consisting almost of as many lies as words he most rashly pronounceth Luther to bee this starre The smoake ascending out of the pit to be the doctrine of Luther and that the innumerable multitude of these horrible Locusis doe most lively expresse his disciples But this whole fiction is so ridiculous as indeed Alcasar himself derides it I wonder saith hee that he did not also referre it to the fall of Judas But how should Luther a poore and obscure Augustine Monke bee this great starre he saith though he were poore yet hee became rich though at first he professed abstinencie from marriage yet afterward hee tooke a wife of a Monke became a states-man I answer by great falling starres none can properly bee signified but great and mighty praelates and therefore I wonder why be upbraideth Luther with his riches seeing he neyther had nor left any behinde him now although it be true he was poore but no worldlie politician onely aprofessour of divinitie yet indeed he had many rich adversaries and among the number Bellarmine himselfe was not the least who of a Monke became a mightie Politician famous Cardinal If Luther therefore fell from heaven because according to the Apostles Cannon he was married then Bellarmine may as well say that the Apostle in commanding a Bishop to be the husband but of one wife doth thereby throw down the starres from heaven But the very truth is Bellarmine by this his wantonnesse of wit indeavours to darken this vision that so he may preserve the Popes reputation as if by this falling star he were not typed out besides he would dissipate this hellish smoake if he could from popery least hee himself should be accounted as in truth he is a leading and chiefe locust among the rest These things I thought good to rehearse that I may not seem to despise the opinions of other interpreters and that the reader among the variety of expositors may take what he liketh best and the rather because this prophesie is somewhat darke notwithstanding if all things bee well considered it will easilie and undoubtedly appear that by the fal of this great starre nothing else is praefigured but the apostasie of the Romish Bishop who makes himself head of the Church together with his devised Hierarchie I will therefore not out of any sinister affection but truely as the things are according as the Lord hath made me to see now come to expound everie particular leaving it unto the judgement of the reader It is plaine that by starres in the Revelation are noted not Emperours or earthly kings but Bishops and teachers of Churches by great starres therefore are meant not the inferiour ministers or Bishops as they are called but prelates of higher note and ranke Now the reason of the analogie I have shewed on Chap. 1.20 Mat. 5.14 to wit because Bishops ought to shine like starres in sinceritie of doctrine and holinesse of life they ought I say to bee the light of the world And hence it is that with the Catholick Glosse Morelius Alphonsus Bullinger and other learned interpreters I understand this great starre fallen from heaven to signifie some chiefe and eminent Bishop By his fall from heaven into the earth is signified his apostasie from the heavenly truth unto earthly doctrines of humane traditions But who should this bee In the third trumpet the great star falling from heaven was the Bishop of Rome who beeing accounted by Constantine as a God on earth and enriched with wealth and power above measure began to swell with great pride whereupon the successours of Sylvester by meanes of the Emperours decree began to fall upon the third part of the rivers and fountaines of waters that is leaving the studie of heavenly things affected an earthly dominion and power over the Churches and Bishops of all Europe which hitherto was the third part of the world and by bringing in pernicious superstitions and worship of idols made the waters bitter to the destruction of the Eastern Churches Now this great starr fallen from heaven is not another but the verie same For it is to be observed that Iohn saith not as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell from heaven neyther saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I saw to fall although the Latine version and Beza also so render it but he saith I saw the starre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fallen or which did fall at the sounding of the third trumpet Now here he sees the adjuncts and effects of the same Star beeing far more grievous then before At first he saw it to fall upon the third part of the rivers and waters making them bitter with wormewood so as they became mortal to many Yet was not the same a total corruption and Apostasie But now he sees this starre fully fallen neither vanished away nor perished in the waters but sticking fast like filth unto the earth as doe slimy and thick vapours which fall from heaven He saw also the key of the bottomlesse pit given unto him to open therewithall the bottomlesse pit c. by which was represented unto Iohn a worse shape or condition of the Romish chaire The rising of the Romish Antichrist described viz. it s total apostasie and monstrous corruption By which it is plaine that in this place the rising of the great Romane Antichrist is described For to what other Ecclesiastical person I pray you can these things possibly be applied And indeed Gregorie makes him to bee the Antichrist who should affect the title of an universall priest the which thing Boniface the third did three
signes lying wonders in them that peerish The 2 Thes 2.9.10 explained that they should beleeve a ly because they received not the love of the truth that they might be saved By which words the Apostle gives us to understand First that Antichrist shall establish his power by cunning and diabolicall deceit Secondly by his tyranny he shall oppresse the greater part of men in the Christian world as not beeing sealed Thirdly that Antichrists followers shall inevitably perish run into destruction Fourthly that their destruction shall be voluntarie and just because they cast off or receive not the love of the truth rather delighting in Popish dreames and Lyes Lastly that under Antichrist there shall be alwayes some sound teachers of the truth who shall suffer grievous contradiction as in Chap. 11.4 5. And it was given them that they should not kill The first limitation of the Locusts power we have heard here is added a SECOND that they should not kill men but torment them also a third limitation not allwayes but for five monthes Behold the wonderfull lenitie of God even in suffering the wicked limiting and moderating their plagues who deserve to be destroyed all at one instant The elect under Antichrists kingdom he altogether preserves from the mortall biting of these scorpions insomuch as wee doubt not but that there are still some godly groaning under his tyrannie in the heart of Popery as in Rome Italie Spaine c. The other idolatrous troop he will not suffer the Locusts suddenly to kill to the end they may have time to repent But onely to torment them that thereby they might be stirred up to seek remedie for their sowles Notwithstanding it seems that not so much a mitigation as an exasperation is signified by the foresaid limitation This torment notes the Ecclesiastical Locusts For it is far worse to bee tormented with a lingring disease then suddenly to perish neyther may we doubt but that by this kinde of hurting is designed not a civill but an Ecclesiastical kinde of Locusts because they shall not kill mens bodies as did the Vandales Gothes and other open tyrants but they shall torment mens soules and consciences torturing them continually as on a rack by their deceitfull doctrines of penance satisfactions purgatorie c. Now what I pray can be spoken more openly against the impostures of that false and Antichristian clergie by which indeed for the present they kill not the bodie but torment the wretched conscience by shewing them remission and explation of sin not in the faith of the Gospell in the mercies of God and in the blood of Christ but in the merits of good workes auricular confessions numbring of sins imposed penance poenal satisfactions going in pilgrimage to the sepulchre of our Lord S. Iames the ladie of Lauretta in travels by sea and land in fasting and abstinence in masses in almes and legasies building of Closters in Moncks coules in whippings in going barefoot lastlie in the Popes jubilees indulgences bought for mony Now what are all these things but the sinful devises of men altogether tending to the wounding of mens consciences and no way serving for the healing and helping of the same Isa 29.13 Mat. 15.9 For in vaine is the Lord worshipped with the doctrines of men This is the miserable rack of the conscience none greater then it nor more dangerous Let the historie of the Romish Church and Emperours be read and there it will appeare that many through the furie and rage of the Locusts have been so stirred up and brought to such madnesse as to quiet their consciences they have of their own accord layd down the government of the Empire and kingdomes put themselves into religious Covents or monasteries built Cloisters and Colledges for Monks with great liberallity thereby to redeeme soules have taken upon themselves religious orders for the expiation of sins have woren either dead or living the cowles or hoodes of begging Fryars but in all these things what could they find or hereby receive but a perpetual torture trouble of conscience a dreafull feare doubt of beeing deceived We need not therefore seek these Locusts among the Vandales Gothes Hunnes Saracens Mahumetans c. For these did promiscuously rage and tyrannise by fire sword against the persons both of the just unjust Besides it is verie cleare by the matter it selfe that Ecclesiastical religious deceivers are here meant who torment indeed continually the fearfull consciences of men with the terrours of hell purgatorie but send them not for releife to Christ by faith but to the Popes lawes that is in stead of Phisick administer poyson and precipitate their soules into the gulfe of finall desperation Moreover we are againe to take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was given which I find to be twenty times repeated in this booke about Antichrists tyranny that so we may understand that he doth not thus rage by chance but as beeing Gods scourge to punish the ingratitude of the Christian world as also that he is bound limited by God and cannot goe bejond the same The which serves for our great comfort Five monthes This is the third limitation of their power serving also for our singular consolation Seeing God hath prefixed a certaine time to these Locusts bejond which they shall not longer rage torment Interpreters discourse diversly about these five monthes Some take it properly for five Aegyptian monthes or an hundred fifty dayes the time that the waters of the flood increased upon the face of the earth some take it for so many yeares Notwithstanding they are much troubled how so short a time should agree to the tyranny either of the Vandales Saracens or Popish clergie Bullingers exposition best agrees with the nature of the place viz. that the mitigation is taken from the age of Locusts which ordinarily is no more then five monthes making the sense to be thus that as the Locusts continew not hurting the whole yeere thorow but sing leap and feed upon the grasse scarsly during the five summer monthes that is from April unto September even so a certaine time is defined to Antichrists seducers after which they shall torment men no more But this seems not to agree with histories For the Pope hath now for a thousand yeeres more sent forth his Locusts to spoile the field of the Church neyther doth the end as yet appeare Yea he shall continue devouring untill he bee consumed by the brightnesse of Christs comming But this no way contradicts what we have before said for what are five monthes with the Lord seeing with him a thousand yeeres are as one day The time therefore of the Locusts is hereby designed not as if it should be no longer then an hundred and fifty dayes or yeeres but because it should be short a definite time being put for an indefinite And thus also Alcasar expounds it indefinitely although contrarie
world Now whereas the Lord hath hitherto spared the same it is to be ascribed to the prayers of the godly groaning under the dregs of Antichrist to the reformed Churches who with their whole hart doe loath his idolatrie dissipating to the uttermost of their power the smoake of Antichristian darkenesse by the light of the Gospell that so the glory of Christ and true godlinesse lost among the false Christians may againe be restored and flourish Hitherto hath been treated of the first Act of the third vision concerning the calamities of the Church under the Romane tyrants heretickes and hypocrites and of the Western Antichrist king of Locusts as also of the Eastern Angel with his armie of horses Which Act indeed so far as concerned the king of the Locusts was ended about the time of the Councill of Constans but as for the other namely the Turkish destroyer he shall continue unto the sound of the seventh trumpet which shal be bee heard in the last day Now followes the second Act of this vision as opposite to the former shewing remedies for these so great calamities or comforting the godlie under so long continued afflictions THE X. CHAPTER The Argument Vse Parts Analysis THe first Act of the vision was a declaration of the Churches calamities and a beginning of the amplification thereof during the time of the foure trumpets part of the fift sixt The second Act followes beeing consolatorie and opposed to the former calamities A mighty Angel defcends from heaven holding in his hand a booke open standing upon the earth and sea crying with a loud voyce as when a Lyon roareth insomuch as seven thunders uttered their voyces which Iohn went about to write but was commanded to seale the same The said Angel sweareth by God that the time of so great calamities should continue no longer the end and sound of the last trumpet now being at hand but first Iohn is commanded to cat up the little booke which he received of the Angel to prophesy againe All which are so many mysteries of consolation For the godly are taught that in the greatest disturbances and calamities of the Church which she hath still doth suffer by the Romane tyrants by hereticks and hypocrites and chiefly by both Antichrists that Christ I say will not be wanting unto her but will allwayes hold in his hand the booke of his doctrine open and set the foot of his kingdome upon the earth and sea by the roaring of his lyonlike voyce wil cause some faithful teachers to thunder out their voyces although during the most grosse darknesse of superstitions they shal be sealed and neglected untill at length according to Christs oath Antichristian tyrannie hastening to its end and the accomplishment of the divine mysterie beeing at hand God shall rayse up other witnesses of his truth who shall eat up the booke of the Gospell received out of the hand of Christ and againe strongly prophesying against Antichrist shall labour the reformation of the Church concerning which it followes Chap. 11. Thus the whole Chapter consists meerely of consolations for the afflicted Church the which beeing reckoned are sixe in number 1. Christ descends from heaven unto the Church afflicted by Antichrist therefore she shall not be left an orphant 2. He holds in his hand a booke open therefore his word shal not be suppressed 3. He sets his foot upon the earth and sea therefore both by sea land he will reserve some remnants unto himself neither shall his whole possession ever fall 4. By his Lyonlike roaring he makes the thunders to utter their voyces although they remained sealed therfore he will allwayes raise up some faithfull teachers however for a time they shall profit but little 5. Christ swâ—ares that the time sbalbe no longer therefore Antichrist shall not rage perpetually but the calamities of the Church shall have an end 6. Iohn is commanded to eate the booke therfore before the last trumpet sound the Gospell shall againe be openly preached the Church purged from the dreggs of Antichrist The scope of all is that the Church faint not under the crosse but in confidence of the presence of Christ her judge and in hope of an happy issue allwayes rayse up her selfe The Chapter may be divided into two partes 1. TOuching the strong Angel unto vers 8. 2. Of the booke that was eaten up unto the end The first againe hath two parts First the Angel is described by six Epithites v. 1. Secondly foure Acts of the Angel are expounded 1. He holds in his hand a booke open vers 2. 2. He sets his right foot upon the earth and his left upon the sea ibid 3. He roares like a Lyon v. 3. The which is illustrated from the effect of the roaring viz. seven thunders thence utter their voyces as it were an Echo ibid and from a double consequent First Iohns desire to write the voyces and secondly the prohibition not to write but to seale the same vers 4. 4 He sweareth wherein we are to consider 1. The person of the swearer An Angel standing upon the sea and on the earth 2. His gesture He lift up his hand to heaven vers 5. 3. The forme of the oath By the living God the creator of all things vers 6. 4. The two things confirmed by oath That the time of troubles should be no longer ibid and that the seventh Angel sounding the mystery of God should bee consummated vers 7. The other part consists of a divine commandement with Iohns obedience the effect thereof In the commandement note 1. the efficient cause the voyce before heard from heaven vers 8. 2. A double argument that hee should take the booke out of the hand of the Angel ibid and to eate it v. 9. 3. A prediction of the the effect ibid Johns obedience 1. He takes the booke out of the Angels hand v. 9. 2. Having taken it he eates up the same v. 10. The effect of his obedience is twofold 1. internal a sweetning of his mouth but making his belly bitter vers 10. and external a new vocation to prophesie The which is amplified both from the efficient Thou must prophesie and from the forme againe prophesie as also from the object before many peoples nations and kings vers 11. The first part of the Chapter Of the strong Angel holding the booke 1. And I saw another mighty Angel come downe from heaven clothed with a cloud and a rainebow was upon his head his face was as it were the Sun his feet as pillars of fire 2. And hee had in his hand a little booke open and hee set his right foot upon the Sea his left foot upon the earth 3. And cryed with a loud voyce as when a lyon roareth and when hee had cryed seven thunders uttered their voyces 4. And when the seven thunders had uttered their voyces I was about to write and I heard a voyce from heaven
under foot the two witnesses shall prophesie because during Antchrists reign Christ shall never want two witnesses least he might seem to be overcome and thrust out of his possession by Antichrist now without al doubt this is the safest opinion sufficeth for the consolation of the godlie If thou demand what is the reason of the change of moneths into dayes Why the moneths are changed into dayes We have nothing here to answer precisely except that the same time the same thing is set forth by diverse expressions as it is familiar with the prophets By two dreames God signified the same thing unto Pharaoh so generally throughout this whole prophesie the same events are prefigured by diverse types Notwithstanding it is not a misse to observe as some have done that the lesser number is attributed to the treading down to denote the shortnes of afflictions the greater to the witnesses to signifie the during and invincible power of the Gospel both which serve to comfort the godly Furthermore what we said before concerning the 42 moneths seems here againe to bee repeated of the 1260 dayes it may be to the end that the time both of the moneths and dayes might hereby be defined For why should the spirit of God rather attribute 42 moneths unto Antichrists treading down then 10 20 60 or 100 and why should 1260 dayes be rather appointed then more or lesse If therefore it might be lawfull to gesse at the termes of the moneths and yeeres from histories past and present then I should thinke that as Antichrist began to tread down the Church when Boniface the third was set on the Chaire of universal pestilence anno 606. and that the Church hath now from that time unto this been troden down 34 moneths and an half so the prophesie of the two witnesses against Antichrist hath continued 1036 dayes and so are not yet ended And as the Churches oppression was not all at one time or instant neyther was the sorest in the beginning but it increased by little little untill at length the holy citie was troden wholie under foot by Antichrist so the preaching of the two witnesses was not alwayes alike perspicuous powerful against him but manifested it self in severall ages by manifold martyrdoms untill at length the mysterie of iniquitie beeing unfolded it most manifestly brake forth in these latter ages For it appeareth by histories that the Bishops of France Germanie yea also of Italie but especially they of Ravenna Mediolanum and Aquileia did often times most stronglie oppose the successours of Pope Boniface As also Synods not a few have condemned the tryannie and idols of the Popes of Rome moreover among these witnesses were John Scottis Bertramus the Abbat Berengarius a priest Waldus in France Wickleffe in England as also Nicolaus Clemanges Marsilius of Patavia Besides many of the Emperours as Henry IV. V. Frederick I. II. Ludowick IV. c. have with all their might suppressed Popish tyrannie Now the reason why I reckon these Emperours among the witnesses I will shew in the following verse See also the Catalogue of witnesses published in two volummes who by prophesying have opposed the Romish Hierarchie A little before the Council of Constans anno 1409. the holy citie was most miserably troden down by Romish beasts Tom 11. concil Constant sess XL. art 67. at what time three Antipopes laid claime and by tyrannie possessed the Antichristian chaire viz. Gregorie XII Benedicte XIII Alexander V. after his death Iohn XXIII who denied that there was any hell or resurrection of the flesh At this time the Antichristian Church was a horrible three headed monster the which schisme dured above seventy yeeres Then Christ raised up two witnesses in Bohemia Iohn Husse and Ierome of Prage to prophesie against those Beasts Who beeing called appeared before the Councill Sigismund the Emperour having swoorn safe-conduct unto them and laid down their testimonie in the assemblie of the Locusts condemning the Antichristian tyrannie of Popes But the thing here foretold happened unto them The Beast overcame and slue them Husse was cruelly burnt anno 1415. 8 of the ides of Iulie Hierom anno 1416. 3 of the Calends of Iune Now however Iohn Husse taught publicklie at Prage in the beginning of the yeere 1400. not withstanding he begane first to maintaine the opinions of Wicleffe and opposed the Beast in the yeer 1412. from which time untill his martyrdom were precisely 42 moneths or 1260 dayes So that the Prophesie may seem to have been fulfilled according to the letter in these two witnesses Now Husse while he was in the fire foretold that the adversaries after an hundred yeeres should give an account to God and to him which also came to passe for an hundred yeeres after the Lord stirred up other couples of Prophets against the beast In Saxonie Luther and Melanchthon at Argentine Buâ—â—er and Cariton In Helvetia Zwinglius and Oecolampadius In France Farellus and Calvin who beeing divinely armed with the spirit and power of Elias be gane with the reed of the holie Scriptures to measure the temple reforme the Church purge the doctrine of the Gospell and cast out the court of priests these beeing dead the Lord raysed up other maintainers of the truth in diverse Kingdoms Provinces Commonwealthes Churches Academies of Europe who unto this day both by word and writing have stronglie opposed themselves against the Beast treading the holy citie under his foot Clothed in sackcloth The titles of the witnesses now follow about which we are in a generall way to observe that what ever of old was attributed in holie scripture as memorable excellent unto the Prophets chiefe servants of God that is here applied unto these not indeed in a litteral sense which in many things can not hold but by a certaine similitude They shal be clothed in sackcloth like unto the Prophet Daniel Chap. 9.13 Two Olive-trees before God as Zerubbabel Iehoshua Zach. 4.11 Fire shall proceed out of their mouth as out of the mouth of Ieremie Ier. 5.14 With it they shall devoure their enemies as Elias 2 King 1. They shall shut heaven that it raine not as the said Elias 1 King 17. They shall turn waters into blood and smite the earth with plagues as often as they will as Moses Aaron Exo. 4.5.6.7.8.9.10 By which we may more clearly perceive First Against the fabulous opinion of Enoch and Elias that the two witnesses are not rightly applied to Enoch Elias seeing nothing of Enoch is here referred unto them The miracles indeed of Elias are attributed unto them but not his alone so that if we should judge by the attributes one of them should no more be Elias then Moses Aaron Ieremie Daniel Zerubbabel or Iehoshua Secondly that two individuals are not onely noted but a few at severall times yet many successively who shall prophesie against the Beast For those prophets unto whom they are likened
sworn vassals of the Romish Church By the said name and Character is manifested the Image of the Beast that all were to adore viz. that mad worship of stocks and stones by which every one is constrained at the sound of the Cornet Flute Harpe Sackbut Psaltery Organ Dulcimer and al kinds of Musick to adore the image or idol that is nearest to him Lastly by the name Character and image of the Beast appeareth what was both the land and Sea-Beast exercising the same power and eccasioning all the evils which hitherto have been spoken of But what is the reason Why the holy Ghost doth not expresse the Pope of Rome See the notes on vers 1. that the spirit doth not more clearely expresse this name Why doth he not openly say the name of the Beast shall be the Latine or Romane chiefe Priest It might also be demaunded why he doth not plainely say that the Beast is Antichrist Touching this we are to know that typicall oracles of future things are not wont to be plainly set down till they be fulfilled Now it pleased the spirit thus to manifest these mysteries even by darke expressions that the faithfull hereby might be stirred up to diligent searching after them and lest that hence disturbances should be occasioned before the time and the Church endangered The Apostle 2 Thes 2. might have said more openly that the son of perdition should sit in the Church of Rome and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that did let was the power of the Romane Empire the which in the appointed time should be weakned and assaulted with the citie it selfe by the Romish Pope But it was usefull to the Church to speak more closely of the mystery of iniquity as then secret And if John had openly written that the Pope of Rome should be Antichrist c. Certainly either the Popes themselves would have laboured long ago to take away this Revelation out of the sight and memory of men that they might not be bewrayed Or else the mystery of iniquity which was a growing should never have broken forth because the Romane Emperours would soon have cast down the Popes out of their seat lest they should be forced to kisse their feet and try by experience their great tyranny Now thus the counsell of God a thing impossible to be done should have been hindred and this prophesie never fulfilled But Bellarmin disputes much against these things Lib. 3. de P. R. cap. 10. Bellarmins subtilties answered I. He saith that Irenaeus onely applieth the name Lateinos probably to Antichrist but that to him the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems more probable which signifies the Sunne I answer That which to Irenaeus seemed onely probable is unto us most certaine both by history and experience The things we see Irenaeus indeed was ignorant of and saw them not but undoubtedly had he lived to see the state of the Romish Church as now it is he would have judged as we now doe Yea it is not without admiration that Irenaeus did even then suspect and feare that Antichrist should sit at Rome Perhaps the arrogancy of Victor might occasion the same Euseb lib. 5 hist c. 24. who was not ashamed to excommunicate all the Churches of Asia for a difference about Easter certainely he mightily blamed him for it It is true indeed he did not affirme the thing as certaine touching the name of Antichrist because he either could not as wanting sufficient arguments which now we have or else he durst not because of the scandall and danger that thence might befall the Christians by the Romanes notwithstanding his words there added are not without a propheticall mystery though perhaps few have observed them BUT IN THIS WE WILL NOT GLORY What is this but to shew that that name of the Beast should be the greatest infamie of the Church of Rome as if he should say in this we have no great cause of boasting but rather of shame I beseech the prudent reader well to weigh this feare of Irenaeus II. He saith that the Latines possesse not now that most potent kingdome which they held in the times of Irenaeus I answer It sufficeth that the Pope hath a long time held under him the kingdome and seat of the Romanes in Italie the rest of the Christian world also being subject to his power and beck III. He saith that Latinus is not written with ei but simply with an i. I answer This cavill is too childish for who is ignorant that the Ancients were wont to write their j longum by ei as queîs for quis so queîbus preîmus capteîvi usuall to Plautus And thus the Englishmen to this day pronounce the i as if it were ei IV. He saith that the word Latinus is not the proper name of any Pope And that onely one was called Romanus who lived no more then foure moneths and therefore could not be the Antichrist I answer It is a frivolous evasion for it appeareth that the spirit speakes not of a personall but nationall name and profession for he will have the numerall name to be the marke whereby it might be known where Antichrist should reign as it shall further appeare on Chap. 17.18 to wit in Italie at Rome Now personall names are common to many Therefore the holy Ghost intends here no such name V. He saith that innumerable other names besides Lateines make up the same number and therefore hence nothing can be concluded And he alleadgeth out Hippolitus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny out of Arethai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conquerour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely hurting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invying of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked lamb Out of Primasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary Out of Rupertus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the two Latine words DIC LUX Out of Lindanus Martin Lauter Out of the Cronologie of Genebrard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulther so himself addes two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which words faith he make the same number I answer most of the old words he alledgeth are wrested for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes onely 664. and therefore must be written barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 672. abruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make 666. Neither have the other words the like evidence with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Romanus The new are allfoolishly feined The Germanes write Luthers name Martin Luther not Martin Lauther or Lauter But put the case they did who ever hath heard that the Germane letters are all numerall or used in stead of ciphers according to the manner of the Hebrew and Greek Certainly he that feineth that this agrees to the proprietie and truth of the Germane tongue is altogether foolish But Genebrard saith he hath
of Christ but they maliciously in heat of fury will rage against Christ and be tormented by fire that is extreame malice and envy In that he saith with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men he expresly points at them in ver 2. 9. And men were scorched Again with the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might not indifinitely understand all men but onely the ulcerous marked ones of the beast who are like dogs over heated gaping and hanging out their tongues for the more their eyes are smitten with the beames of the Gospell the more despitefully they shall hate the same and be scorched with heat or rage because they shall find no way how to darken the Sun and extinguish the light thereof And they blasphemed A second accidentary effect on the Antichristians is by desperate oppressing of the truth they shal break forth into blasphemies against God to wit by attributing the worke of God to the devill like the blasphemous Iews in Mat. 12. neither is it strange for they learned to blaspheme of the Beast their head unto whom as we heard in Chap. 13.5 A mouth was given speaking great things and blasphemies against God his name his Tabernacle and those that dwell in Heaven It is true the beast did long before cast out blasphemies but they were nothing in comparison of those which these ulcerous blasphemers shall pour orth against God Having power By this attribute he aggravates their fury they ought humblie to intreat God to take away the plagues who onely hath power as to inflict so to remove the same but they like mad men will not cease to set their faces against the sun and to blaspheme God to their inevitable ruine and destruction for at last they shall be necessitated to fall under their plagues Here by the way we are admonished that God is the orderer of all scourges from which if we desire to be freed we must humbly turne our selves by supplication unto him We are admonished also of the end of Gods scourges for the words And repented not shew that therefore men were thus afflicted that they might be r ecalled by this rod unto true repentance and detestation of Idolatry Lastly we are informed how to shun and turne away the rod for had these men repented God would have mitigated and taking away this scorching plague Repentance therefore lessens and takes away plagues but impenitencie increaseth them Now to repent is to forsake evill workes and endeavour truly to lead a pious life To give God glory An increase of their obstinacie in that they would not by repentance give God his due praise But what glory I. The glory of his justite that he had inflicted the scorching plagues on them for their deserts and that it were just to lay more heavy punishments on them except they repented II. The glory of his truth that onely the Doctrine of the Gospell revealed in the word of God is true and saving III. The glory of his mercy that forgivenesse is prepared for the Repentant viz. for such who forsaking Antichrist do by a livelie faith turne to Christ Lastly the glory of his almighty power that he will utterly destroy the beast and all such with him who persevere in their blasphemies Behold in our repentance how many wayes Gods glorie is manifested and attributed unto him and our salvation furthered by it The pouring out of the fift Viall on the Throne of the BEAST 10. And the fift Angell poured out his Viall upon the seate of the Beast and his Kingdom was full of darkenesse and they gnawed their tongues for paine 11 And blasphemed the God of Heaven because of their paines and their sores and repented not of their deeds THE COMMENTARY ANd the fift Angell poured out The fift Viall being poured out on the Throne of the Beast his Kingdom is filled with darkenesse his worshippers fret blaspheme and remaine obstinate unto the end which effects are not much differing from the former And therefore this plague is the lesse obscure provided we understand what the throne of the beast is and the darkening of his Kingdome Now we are to observe that touching this Viall alone scarce any Interpreter keepes to the Letter but all bring forth Allegories howsoever some more properly then others Lyra takes this Angell to be the Emperour Otto Lyra makes the Romane sea the throne of the beast who poured out the Viall that is vengeance on the throne of the beast that is on Pope John whom Crescentius thrust into the roome of Gregory living the life of a beast now howbeit he erres from the scopes as ordinary he doth yet here he dotes not but acknowledgeth the Romane Sea to be the beasts throne Andreas thinkes the throne of the beast to the be Kingdom of Antichrist which saith he shall be darkned by this pouring out because it shall altogether so appeare and be wholly destitute of the light of the sun of righteousnesse He understands it therefore of the darknesse of doctrine wherewith Antichrists Kingdome shall be utterly overwhelmed from which opinion our interpreters as Bullinger Marlorate Alphonsus Artopoeus Aretius and Chytraeus do not much differ save onely that they interpret the throne of the beast more clearly then he viz. of the Popish Kingdom and its grosse Idols errours and horrible darkning of the truth which at last shall be discovered by the light of the Gospell But hardly any one is so absurd as Ribera who saith that the Kingdome of his feined Antichrist shall be darkened because all his worshippers shall be smitten with grievous wounds and so their prosperity and joy obscured But he too much wresteth the metaphor of darkenesse for not the prosperity of Antichristians but the Kingdome that is the power of Antichrist is said to be darkened Hereby also this plague should nothing differ from the first But what if the throne of the beast be the seat of the Pope of Rome and the darkning of Rome its spoyling and ruine of which see Chapter 17. ver 16 Artopoeus therefore thinketh that the spoyling of the City Rome by Charles V. Duke of Borbon anno 1527. is here signified but so this plague should not have been very great for the Emperour soon restored the Pope again neither did there thence follow greater darkenesse to the Papall kingdom then before Brightman applies this darkening of the beasts throne to the last destruction of the Rome by which the dignity thereof shall not onely be a little lessened but wholly perish according to the verse of Sibyll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then thou shalt be wholly in ashes as if thou hadst never bin Rome Neverthelesse he thinkes that the beast shall remaine sometime after the destruction of the City not to regaine his former dignity but that soon after a more horrible destruction may befall him Therefore his Kingdome is said to bee darkened not wholly exstinguished but deprived of its former lustre For mine owne part I dare
it may be demaunded how these Kings should be guilty of so great madnesse The Fight of the kings with the Lambe Shall the Pope and the Kings his Creatures fight with the Lamb The Angell saith yea But do they not stoutly war for the glory of Christ I answer It is true so much indeed they pretend and are perswaded of but they are willingly blinded and while they shed Christian blood for to establish the Popes authority they in very deed make warre against the Lambe For the Pope doth lie in saying he is Christs Vicar Now to defend a false Vicar of Christ is to oppose Christ The victory of the lamb over the kings But let us hear the successe The Lambe shall overcome them This is not as yet that last Victory but that wherein the kings shall before the end submit to Christ and it is both spirituall and civill also The Lambes spirituall Victory was of old in his faithfull members Spirituall victory whose constancy could not be overcome by any cruelty of Kings nor abated by the Popes Excommunications nor shaken by the fraud of Sophisters It is also in overcoming the Kings themselves who being in their consciences at last convinced of the truth of the Reformed Religion according to the word of God shall forsake the whore lay downe their armes and joyne to Christ by setting up his Throne in their Territories Thus the Kings have been and further shall be overcome to their own good There is besides an externall Victory Outward Victory for howsoever the Antichristian armies have many times especially in this our age shed abundance of Christian blood in Germany Spaine England and the Low-Countries unto the end they might suppresse the Lambe and his Gospell yet have gained nothing but rather by this meanes though unwittingly spread and propagated even that which they accuse to be heresie far and neer among divers Nations wasted and destroyed their own Provinces bringing them under the power of strangers and been forced to give liberty to the Gospell neither have they much oftner obtained bloody victories over the Godly then they themselves have miserably perished by the sword of Christ For he is Lord of lords The reason of the Victory is added taken from the Majesty and Power of the Lambe in comparison whereof all the forces of the Beast and kings are but vanity for the Lambes power and majesty is divine and eternall 1. Tim 6 15 That this is signified by these Titles the Apostle teacheth in ascribing the same otherwhere unto God alone blessed and only Potentate king of Kings and Lord of Lords c. This again Chap. 19.10 is attributed to Christ under the person of the word of God comming forth on a white horse to battell against the Kings of the Earth Now as this doth clearly prove the eternall deity of the Lamb Christ XXXV Arguments of Chr. deity so also that he is God-Man in one person For none but One and the eternall God is King of kings and Lord of lords If Christ therefore be King of kings and Lord of lords then verily he is that One and eternall God with the Father Furthermore being called a Lamb is signified the Man-hood and Mediatorship of Christ Rev. 13.8 1. Tim. 2.6 for he is said to be slain because the Man-mediator gave himself a ransome for all men If therfore the Lamb be King of kings c. then verily the Man-Christ in unity of person is the same King of kings Lord of lords Eternall God Explicat locor p. 439 Eniedinus the Samosatenian Hereticke excepteth If this Title should make him Eternall God then also Artaxerxes and Nebuchadnezzar should be eternall Gods the one indeed being stiled King of kings Ezr. 7.11 The other Dan. 2.37 and Ezech. 26.7 But this is an ungodly and vaine Sophistry first touching Artaxerxes calling himself King of kings in his Epistle seing he was ignorant of the true God it may be said that it was only of fact but not of right yet will we not deny the right to Artaxerxes the Persian Monarch which Daniel attributed to Nebuchadnezzer the Monarch of Babylon each of them being a King of kings The lambe is King of kings absolutely because to both of them many earthly Kings yet not all were tributaries But the Lamb is not called the King of kings in this sense for he hath no Kings tributaries here on earth as they But is King of kings absolutely both in respect of his deity being true God blessed for ever as he is the word and son of God and so more powerfull then all Monarchs and Kings as also in respect of his office received from God not as Cyrus received the Persian kingdom from God as the heretick intimates but as mediator betwixt God and man and as being God-man the Saviour of mankind thus he is exalted unto the right hand of God above all principality and every name that is named in heaven or earth In vain also the heretick seeks a grammaticall shift God saith he in the Greek is called King of kings with an article but the Lamb and Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article For the Greeks do not tie themselves to articles but sometimes prefixe them before indefinite words as Mat 12.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE good man out of the good treasure of his heart c. Luke 4.4 Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not live by bread onely c. Sometimes also omit them even in an excellent and certain thing as in this prophesie Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article C. 5.6 13.11 14. 1. The devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon without an article Ch. 12. Antichrist and Rome his Seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without articles Chap. 13.1 and 14.8 and 17.3 c. It is enough therefore that the proper attribute of God alone be ascribed unto the Lamb whether the article be added or not Otherwise the heretick might as well say that neither the father nor Christ the son is truely blessed for ever because as the father Rom. 1.35 so the son Rom. 9.5 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without article And they that are with him are called elect and faithfull They also shall overcome them which is greatly to comfort the godly in their fight with Antichrist For as they are the Lambs Partners in fight so shall they also participate with the Lamb in victory And therfore they shall neither fight alone nor without victory for the Lamb overcomming they overcome also That are with him to wit in the fight are called elect and faithfull By three Epithites he closely implies three causes of their victory I. Because they are elect in Christ before the foundation of the World II. 1 Io 5 4 Because they are called by the Gospell of salvation III. Because they are faithfull For this is the Victory that overcommeth the world
be seven months much lesse seven yeers but XLV dayes onely Therefore either this latter Fiction of theirs or else the former is false This difficulty by which they see their Fable overthrowne Ribera seeks to shift off one way Bellarmine another Ribera saith In apoc 20. N. 70. the words of Ezechiel signifie power not the Act not as if they shall spend seven months in burying the carkeises But the number of the carkeises shall be so great that if all should be buried there would be need of seven months time for the doing of it Bellarmin understands it that the Prophet speaks not properly but figuratively putting seven yeers for a very long time But by these slights they take not away the difficultie in the least Riberas glosse de potentia is by the Text there refuted ver 1.3 All the people of the Land shall bury them Therefore they shall bury all the carkeises ipso actu because the Land must be cleansed of the carkeises and therefore they shall spend seven months actually in burying of them This Ribera saw therefore at last he was forced contrary to Bellarmine and the common opinion to grant not onely XLV dayes but seven yeeres after Antichrists slaughter unto the day of Iudgement As for Bellarmines shift it makes the difficultie yet greater for whither the Prophet understands properly and definitely seven moneths and yeers or figuratively and indefinitely a very long time it appeareth the Fiction is false which Bellarmine there affirmeth That after Antichrists death Ribera refuteth Bellarmines Fiction there shall be no more then XLV dayes unto the end of the world the falsitie whereof Ribera himselfe doth solidly confute by two places of Scripture both because those things which in Mat 24.38 are spoken touching the security and riot of the world at Christs comming cannot in the least be done in XLV dayes as also because then as soon as Antichrist should begin to reigne it might certainely be knowne when the day of Iudgement should be which to thinke saith he is absurd 1. Thes 5.2 because the day of the Lord shall come as a thiefe in the night But he pretends Mat. 24.36 that perhaps it cannot be knowne by the unlearned No nor by the learned for it is said Of that Day and Houre no man knoweth no not the Angels of Heaven Therefore beeing convinced by the truth he at length ingenuously confesseth that no man can know how long time shall remaine from Antichrist Therefore O Ribera thou seest that time to be foolishly defined of thee by the space of seven yeeres and more foolishly by Bellarmines XLV dayes Behold the power of the trueth and the Iesuites discord Now however it belong not to this place Whether Ezechiel Iohns Prophesie touching Gog be the same to shew whither the Prophesie of Ezechiel and this here in the Revelation be the same or not yet contrary to the Iesuites affirmation we are to hold that here indeed is an allusion unto the Prophesie of Ezechiel both in the name of the adversaries and in likenesse of punishment yet this Prophesie is diverse from that For that did belong unto the times going before Christs comming and indeed hath been fulfilled already but this is to be referred to our and the following Ages in case there shall be any more What I said of the accomplishment is manifest from the Argument of the prophesie which is directed unto the people in the Captivity of Babylon for first God promiseth to bring them againe into their countrey Ez. 39.25 Now will I bring againe the captivity of Jacob c. When I brought them againe from the people c. Secondly he foretels new calamities which afterward shall befall them by their Adversaries Gog and Magog c. of whose horrible slaughter he prophesieth Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias shortly after to come in the flesh Ibid ve 29. Neither will I hide my face any more from them when I have poured out my spirit upon the house of Israel saith the Lord Jehovah Now it is certaine the first and third part of the Prophesie was fulfilled And therefore without all doubt the middlemost also it being the chief It is objected that Gog was to come in the latter or last of yeeres that is Eze. 38.8 in the end of the world But the Glosse is infirme It is also said ver 16. that he shall come in the latter or last of dayes Now nothing is more frequent to the Prophets then by this phrase to denote the term of some certaine time Ierem. 49.39 In the latter dayes I will bring againe the Captivity of Elam that is at length or after much affliction Ierem 30.24 In the latter dayes yee shall consider it that is after your deliverance out of Babylon Ezech. 38.8 After many dayes thou shalt be visited in the latter yeers thou shalt come And afterward In the latter dayes I will bring thee c. that is after I have brought backe my people Therefore here also by the latter yeers an indefinite term may be understood Hence Theodoretus wrote Nehem. 4. 6. that these very Nations did straightway invade the Iewes after their returne to hinder them from building the Temple and City But our Interpreters Tremellius and Junius do in my understanding more rightly according to the circumstances of the name and time applie the Oracle of Ezechiel to the cruell warres raised up against the Iewes by the Macedonians Antiochus c. but often put to the worst not without a divine miracle by the Macchabees for they learnedly shew that Gog and Magog do denote the Nations of the lesser Asia and Syria so called after Gyges King of the Lydians with the Kings Antiochi Seleuci Demetrij and Nicanors mighty Oppressours of the Iewes which happened not presently upon their returne out of Babylon but long after in the end of yeers or dayes that is about two hundred yeeres after the Prophesie To these Ribera doth frivously object In Apoc. 20 S. 57. that Josephus and the Iewes write nothing of the accomplishment thereof which had it bin fulfilled they would have mentioned the same neither would they any longer expect the Messias As if forsooth so manifest or at least so probable a truth were to be called into question because of the blindnesse of the Iews Therefore in a word this I do hold That Ezechiels Prophesie touching Gog and Magog grievous enemies and wasters of the Holy Land was not indeed then fulfilled litterally for it clearly appeareth that part of the Prophesie is an Allegory of a Slaughter from Heaven but Analogically or with reference when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees The old new Goggish war But that there by a certain allusion unto the Prophesie of Ezechiel and the accomplishment there of like as the Revelation is full of such Allusions
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is
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
they cause troublesome vapours and smoake neither doe they give light any great distance Therefore we stand in need of the Sunne or Day-light But the servants of God shall not then want any of these things For there shall be no night and therefore no use of lights no not of the light of the Sunne it selfe because the Lord God shall enlighten them with the brightnesse of his majesty as before he said Ch. 21.23 The glory of God did lighten it and the Lambe is the light thereof and the Nations which are saved shall walke in the light of it And they shall reigne for ever and ever This shall be the very height of our glory in Heaven that wee shall reigne with God and the Lambe for ever more Now indeed Christ hath made us Kings and Priests to God and the Father but our Kingdome is yet hid in Christ But then the Kingdome of God shall be manifested in our selves Now is the Kingdome of grace then it shal be of glory Before in Chap. 20. ver 4. they that were beheaded reigned with Christ a thousand yeeres Then we shall all of us reigne with Christ for ever and ever and this is that which he there added in ver 6. touching the rest having part in the first Resurrection They shall reigne with him a thousand yeeres See the exposition there Now we shall so reigne as that God and the Lambe shal be the head of the Kingdome But shall not the Son then deliver up the Kingdome to the Father 1. Cor. 15.28 and be subject to him Yea verily but this he shall not do by laying downe the Kingdome and so cease to reigne For how should the King of kings and Lord of lords of whose Kingdome there is no end Luk. 1.33 ever cease to reigne but by changing the present and mediate forme of the Kingdome into an immediate and by abolishing all the adversaries of the Kingdom as we have elsewhere declared The Second Part of the CHAPTER The Conclusion asserting the profitablenesse and Authority of the whole Prophesie 6. And he said unto mee These sayings are faithfull and true And the Lord God of the Holy Prophets sent his Angell to shew unto his servants the things which must shortly bee done 7. Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Booke 8. And I Iohn saw these things and heard them And when I had heard and seene I fell downe to worship before the feet of the Angell which shewed me these things 9. Then saith he to mee See thou doe it not for I am thy fellow servant and of thy brethren the Prophets and of them which keepe the sayings of this Booke worship God 10. And hee saith unto mee Seale not the sayings of the Prophesie of this Booke for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with mee to give every man according as his worke shal be 13. I am Alpha and Omega the beginning the end the first the last 14. Blessed are are they that do his commandements that they may have right to the tree of life and may enter in through the gates into the Citie 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lye 16. I Iesus have sent mine Angell to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning Starre 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the Prophesie of this Booke if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke 19. And if any man shall take away from the words of the booke of this Prophesie God shall take away his part out of the booke of Life and out of the holy Citie and from the things that are written in this booke 20. Hee which testifieth these things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen THE COMMENTARY AND he said unto mee Thus farre of two Parts of the Booke the Preface and the Visions The third or Conclusion remaineth in which somethings respecting the Authority of the Booke are taken out of the Preface and some other things added by which the great utilitie and sacred Authority thereof is further commended as we shewed in the Analysis After the concluding of this Revelation an Angell saith unto John to wit one of the Seven pouring out the Vials who before shewed him the judgement of the whore and the Beast and afterward the magnificence of the Heavenly Ierusalem These words are faithfull and true That is not only what was last spoken but the whole Prophesie as Chap. 19.9 This is the Proposition unto the confirmation whereof the whole Conclusion respecteth that wee might beleeve the Prophesie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine true profitable and saving unto the Church and so bee stirred up unto the continuall meditation thereof The Holy Ghost was not ignorant that many would call into Question the divine authority of this Booke for it was a long while rejected as being composed by the hereticke Cerinthus which errour we have before confuted in the Prologue But they ought to have beleeved the Angell saying These words are faithfull and true Faithfull to which we may safely give credit True which shall certainly be accomplished And indeed so it is for we who are now more then fifteen hundred yeers after the Revelation do if not see with our eyes yet certainly feel as it were with our hands the manifest accomplishment almost of all the Visions Here therefore wee have an evident note of divine authoritie and truth imprinted on this Prophesie against the most impudent assertion of BELLARMINE Lib. 4 de verb. cap. 1. which is that it can no way be gathered from the Scripture it selfe that some Scripture is divine What I pray is this but to give the Angell the lie who saith These words are faithfull and true But the liar condemneth himselfe in saying elsewhere that besides other arguments Lib. 1. cap. 2. de verbo the divine authority of Canonicall Bookes of Scripture may be proved from the scripture it selfe The Sophisters and adversaries of Scripture object that this Argument is not sufficient to Faith unlesse it be before proved and beleeved that the Angell or Writer uttering these things spake truth ANSWER First principles are not proved but laid