to them of the houshould of faith 3. his faith that is his sincere preaching of the truth received from the Apostles And lastly his patience in suffering of afflictions for the cause of Christ for this Church also if it be true which Epiphanius writes was persecuted by the Pagans Jewes and Cataphrygians notwithstanding this Bishop remained still constant in the truth And thy workes and the last The first and is declarative for chiefly thy workes the latter and seemeth not necessarie and the text may thus be read thy last workes are more then thy first as the vulgar Complutensis and Andreas read it It seemeth that the Pastor of this Church had with much courage lately undergone some great persecution for the which Christ here much commends him as adding this exellent work to his former or otherwise because in the general course of his life he daylie became more excellent for his latter workes were more that is more manifest proofes of his constancie and more worthie of praise then the first So that he is commended for his holie progresse in the duties of piety which is an example unto us that we also should labour to increase in the like workes of faith and love 20. But I have a few things against thee The second part is a reproofe of few things so the like in v. 14. not as if his evils were of no great corcernment but Christ like a good physitian lessens the disease that the patient may the sooner admit of the cure and not despaire of amendment His evil was in permitting the false prophetesse Jezabel to teach and seduce many to commit fornication and be present with idolaters at their worship and Idol feastings for it seemeth this woman was one of the Sect of Nicolaitans whose doctrine she maintained For these deceivers under pretext of libertie and Christian charitie taught that women were to be accounted common that it was lawful for them to communicate with the heathen in their services and feastings now howsoever these things were scandalous and dangerous yet of them thought indifferent and in the liberty of Christians and this verie practice some libertines at this day doe imitate This was a great neglect of zeale and courage in the Pastor in not seeking to redresse and free the Church of so pestilent an instrument but to suffer her amongst them to the destruction of many Shee is called Jezabel by a similitude as being equal in craft and malice to Jezabel the wife of Ahab for as this vilde woman by false witnesses caused Naboth uniustly to be put to death and cruelly oppressed many of Gods prophets so this lying Prophetesse boasting of divine revelations led aside many from the waye of God to her filthinesse and devilish worship of Idols Interpreters doe differ whither this was one woman or many and whither there were a whole Sect and nation of them Epiphanius as we have already shewed supposeth this to be spoken of Priscilla Maximilla and Quintilla false Prophetesses of Montunus who blasphomously boasting himself to be the comforter seduced these women to commit fornication with him and to Prophesie in his name But on the contrarie the text sheweth that it is spoken of Jezabel who at that time bore sway in the Church of Thyatira and not of any to come afterward neither is it likely that onely this Epistle should reprove vices to come when as all the other speak of things present Andreas understandeth it by a figurative speech as meant of the heresie of the Nicolaitans But wherfore should that sect be here darkned with such a kind of speech which twife before was manifestly named and treated of Alcasar coniectureth that by her the Iewish Synagogue is to be understood But there is no reason to transform the Iewes into the woman Iezabel who were before v. 9. comdemned by name and again in cha 3. v. 9. Besides the whole description tends to set forth in special some one particular wicked woman seing therfore there is no necessarie reason leading us to depart from the literal sence it is probable that this woman was verie famous in the city of Thyatira for her wealth authoritie and shew of pietie but in truth for her uncleannesse deceit and ungodlines was equal with Iezabel of old seducing many to forsake the truth and participate with her in horrible wickednes But touching this woman and her mentioned chap. 17. who is called a great citie there is no agreement betwixt them For there it is expressly said that by her is signified a great multitude yea Rome it self whereas here no such thing is intimated 21. And I gave her time This sheweth Christs patience and the obstinacie of this woman who made no use of his long sufferance in giving her time to repent Thus the wicked grow secure because of Gods forbearance and seeing Iudgment is not speedilie executed they rejoyce and thinke to go unpunished But what their reward shall bee is plain both from this place and Rom. 2.4.5 22. I will cast her The third part of the narration is a threatning of judgment which men by their inpenitencie bring upon themselves The punishment denounced is threefold 1. Against the woman herself 2. Against her lovers And 3. against her children Jezabel is threatned with a foule disease for so God commonly punisheth impure harlots to make them lothsome to others and publick exampels of dishonest courses Into a bed The antecedent is explained by the consequence Sick persons keep their bed the sence is the bed which she hitherto had abused to lasciviousnes luxurie and pleasure should be changed into languishing and sorrow But the Godly man the Lord wil strongthen him upon the bed of languishing Psal 41.3 make all his bed in his sicknesse And them that commit adulterie with her Her lovers shall also be punished eyther externally by the sword of the magistrate or some others or internally by torments of conscience But I rather take it to be meant of outward shame and punishment Vnlesse they repent Behold the mercie and patience of God he wil not destroy a most wretched harlot with her adulterers before he cal them to repentance being ready to forgive such as amend their wayes thus we see how repentance is the onely means to escape punishment Some times indeed the Lord inflicts temporall chastisement upon the repentant but the same is both mitigated and turned to their good besides none of them are eternallie punished 23. And kil her children with death He threatneth death to the children of this harlot which some take properly for such as were borne in fornication whom the Lord would suddenlie destroy by a heavie judgment that such an adulterous generation might not be spread among men Others take it metaphorically for her companions and lovers who defyled themselves with her I rather approve the former sence for otherwise the difference between the adulterers and their children would be taken away Hence we may learn 1.
yeere after his decease beeing declared in the yeere 606. by Phocas the intruder universall Pope chiefe Priest and Bishop of Bishops And therefore it must needs be that he was this starre here said to be fallen Neverthelesse it may not be understood of Boniface alone but of all his successors in that sea even as before the great falling star typed out not onely Sylvester but also his successours untill Gregorie It is true Boniface himself sate scarsly one yeere on the chair of universall pestilence notwithstanding the rest who succeeded him were so far from repairing the ruin beeing once made as on the contrary they continually proceeded from evill to worse I am not ignorant that some learned men doe think that Mahumet is here to be understood Mahumet cannot be here meant who about this time caused an open apostasie from the faith of Christ in most of the Eastern parts beeing esteemed by his followers a great Prophet and so is unto this day But I see no reason why in scripture he should be called a coelestiall star seeing it is certaine that from the very first he was a most wicked deceiver and a cruel murtherer setting up his owne dreames by magical art power of the sword Wherefore I judge that here is most plainely typed out the Romish Antichrist with his clergie but Mahumet in the following trumpet The sum of all is this that we may interpret the Revelation by it selfe the falling of this starre is that great earthquake which arose at the opening of the sixt seale of which you may see what we have observed on Chap. 6. v. 12. And to him was given the key of the bottomlesse pit The principall thing here shewed unto Iohn is the giving of the key of the bottomlesse pit unto this apostaticall starre And hence hee is called the Angel of the bottomlesse pit and Abaddon the king of the locusts v. 11. Al which may most fitly be applied unto the Popes of Rome who after their apostasie received this key Now we are briefly to consider what is meant by this bottomlesse deep what by the gulfe the key thereof as also when and by whom the same was given unto the Pope It is called in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing derived from α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bottom as it were without bottom or from α and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover for the deep is covered with waters The word in scripture is used first for the Chaos or disordered forme at the first creation darkenesse beeing upon the face of the deep Gen. 1.2 Secondly for the depth of the sea or waters Gen. 7.11 And the fountains of the great deep were opened Psal 42.7 deep calleth unto deep at the noyse of thy water spouts Thirdly for hell as Luk. 8.31 where the devils beseech Christ that he would not command them to goe out into the deep Rom. 10.7 Who shall descend into the deep so here and in many other places of this booke The bottomlesse pit This is not meant of the whole gulfe but as it were the deepest and narrowest receptacle filthie sinck of hell The key of the bottomlesse pit That is power to open and shut the same thrusting into and delivering out of it whomsoever he pleaseth For keyes doe signifie power Now who besides the Pope doth usurpe this power unto himselfe which plainely shewes that he is this apostaticall starre Was given to him by whom by Phocas who appointed by a solemne decree that the Pope as being universall Priest should have absolute and full power over all Bishops and Churches to call and dissolve Synods to confirme or abolish their decrees that nothing should be ratified but by the sole Authority of the sea of Rome And hence it is that the Pope hath power both in heaven and earth and hell in token whereof he weares on his head a triple crowne thus hath writen in one of his decrees if the Pope should send many thousands of men into hell no man may say unto him what doest thou hence he imposeth lawes on the consciences makes new articles of faith canoniseth bookes saintes images celebrates Iubilees sends forth innumerable indulgences or pardons for sinne emptieth purgatorie the which latter may not unfittly be applyed to this bottomlesse pit But in truth this key was given unto him by Satan that old serpent according to that of the Apostle The comming of Antichrist shall be after the working of Satan with all power c. 2 Thess 2.9 I confesse indeed that the first Bishop or pastor of the Christian Church at Rome received the key of the kingdom of heaven from Christ that is power to binde and loose the consciences of men according to the Law and Gospell But Satan contrarie hereunto gave unto the Pope this hellish key by which he hath thrust aside and made voyd Christs key And hence it is that the Pope hath two keyes crosswise in his ensignes Neverthelesse this came not to passe without Gods secret and unsearcheable judgement as the Apostle witnesseth 2 Thess 2. saying that the comming indeed of Antichrist is with all deceiveablenesse of unrighteousnesse Yet God shall send them strong delusion that they should beleeve a ly because they received not the love of the truth Now this we must not understand onelie of a bare permission as if God did nothing but looke upon that which Satan Phocas Antichrist should doe but hee willingly granted this power unto him by his secret and righteous judgement that so both hee himself and all they might bee damned who beleeved not the truth Thus it is said also in v. 3. that power was given to the locusts to hurt men as the scorpions of the earth have power that is from their king the devill yet so as not without the ordering hand of God who wisely disposeth all things whither don by men or devils And thus in Chap. 13. v. 5.7.15 it is said that it was given to the beast to make warre with the Saintes to give life to the image of the beast c. Whence we may see how God righteously punisheth sinne with sinne in Antichrists kingdome And this thing we are to take notice of that so in the midst of these Antichristian confusions we may not look upon Antichrist and the devill onely but indeed cheifely consider and adore the presence and secret judgements of God But thou wilt say Rev. 1.18 20.1 how is the key of the bottomlesse pit which Christ hath given unto Antichrist I answer The difference how Christ and Antichrist are said to have the key of the bottomlesse pit Christ hath it one way Antichrist another Christ hath it truely and by right of his Godhead and mediation as beeing Lord of death and hell that he may redeem sinners out of the power thereof but Antichrist hath it falselie and by deceit as beeing
by the word of God and manifested and repressed their lyes and deceit For now at this time there were many false teachers among the Churches of Asia as Ebion Cerinthus and others who though they boasted themselves to be Apostles yet in truth were the professed enemies of the Godhead of Christ corrupting true religion and perverting the faith of many Act. 20 29. of whom Paul had forewarned the elders of this Church For it is the duty of teachers to defende the purity of faith and strongly to oppose such devouring wolves so to follow the example of the Angel of this Church who for this cause is greatly commended by Christ our Lord. Vers 3. And hast borne and hast patience He setteth forth more clearly his patience pointing at some special kinde of affliction either imprisonmēt or stripes which he had manfully sustained Before Christ saith he could not beare and here saith he had borne but there is no contradiction for there he spake of his not suffering of impenitent sinners in the Church and here of his patient bearing of afflictions for the Gospels sake And for my names sake hast laboured The vulgar as likewise Montanus doe somewhat differ from these words but without all doubt this is the proper and naturall reading of the place agreeing with the greater and lesser copies of Robert Stephanus imprinted at Paris For it appeareth that his labour and unwearied indeavours in sparing no paines to preach and maintain the faith of Christ is again commended that all might imitate the like diligence and faithfulnes in teaching for in this Angel we may behold a true paterne of a faithfull Bishop But now who would not thinke hearing so great commendations from Christ himself that he had been perfect in every respect and worthy of deserved reward Iob. 15 15 but the following reproofe sheweth the contrary and indeed God the heavenly judge seeth not perfection in the very best of the saincts 4. 2 part of the narration But neverthelesse I have somewhat against thee In the second part of the narration he reproveth him because he had left his former love Ambrose thinketh that he is blamed for a generall remisnesse and omission of his former zeal and indeavour in holy duties For security sometimes doth lessen the zeale even of the Godly so that they have need to be stirred up and provoked to holy duties Andreas understandeth that he is in speciall rebuked for not shewing as he ought◠his wonted love and charity to the poore And indeed it seemeth that he began by little and little to be covetous desiring to heap up wealth and so grew negligent of doing good to the strangers and poore brethren now covetousnes is the roote of all evill and most abominable in the teachers of the word for it is one of the principall vertues in a Bishop to be given to hospitality and to be a lover of it 1 Tim. 3.2 Tit. 1 8. And this seemeth to be the reason wherefore the cannon law allowed to Bishops one forth part of the Church revenues to the end they should be liberall the rest was given to the poore other uses It is probable therefore that this Angel otherwise an excellent teacher is here taxed for coveteousnes From whence we first observe that the godly faile in many things and have need to be stirred up by admonitions and reproose specially when either they grow cold in their good affections or are overcome with the cares of this present world and the desire of wealth and honour For the devil doth chiefly labour to ensnare all teachers by such baits and therefore they ought so much the more to take heed least hereby beeing overcome they become a scandall to the Church of God Observe secondly that ambition and coveteousnesse in ministers are the most lothsome vices that may be and therefore they ought to be the more carefull for to avoid the same We have an example of ambition in the disciples For when Christ spake to them of the crosse they were troubled about preeminency asking who of them should be the greatest Ciprian saith wittily that ambition doth sweetly sleepe in the bosome of the ministers of the Church And as for coveteousnes or desire of filthy lucre by how much it is detestable by so much the more it doth cleave and deeply roote it self in their harts hence it is that Creon in Sophocles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The whole priestly generation is given to coveteousnesse And certainly all the sacrilegious sale of holy things simony pride and luxurie which reigne in the Romish Church was ingendred by coveteousnes and at length by little and little overthrew the truth of Christian religion according to the Latine proverb Religion begate riches but the daughter deroured the mother For as Ierom wel observeth In vita Malchi after that the Christian Church had Emperors to be members thereof it increased indeed in power and riches but decreased in vertue and godlinesse giving us to understand that where coveteousnes and pride have gotten the upper hand there vertue and religion is cast off and oppressed Observe thirdly though Christ doth commend the excellent workes labour constancy of the Angel of this Church yet he was so farr from acknowledging any merit in him as that on the contrary he sharply reproves him for many grievous evils and threatneth to cast him off except be repent For Christ doth narrowly see and observe all our actions and strictly weigheth all our workes in the ballance Wherefore God forbid we should imagine to merit by any good we doe though indeed hypocrites commonly so thinke whereas the word of God doth testifie that all the workes even of the most holy men on earth are polluted with sinne and all our righteousnesses are as filthy ragges Isay 64.6 if God should enter into judgement with us Besides we can do nothing but what we are bound to doe for we are debrors to the law And therefore can not by our good works Ro. 8.12 to which we are debtors deserve any thing at the hands of God Observe in the last place that it is not enough to begin wel but if we looke for the recompence of reward we must persevere in wel doing unto the end For hypocrites at first seeme very zealous but afterward they grow luke warm and at last are altogether cold and so receive not the crowne of glory at the last day 5. Remember from whence thou art fallen This is the third part of the narration being matter full of reproofe First the teacher is exhorted to consider his fall Secondly to repent of his many evils Thirdly carefully to practise all his former holy workes of love and charity now neglected So that in this exhortation we have briefly the nature of true repentance propounded unto us First to take notice of the sinne committed A description of repentance for how else should we sorrow for
it or amend the same The 2 is to eschew the evil and doe the good And 3 to manifest our repentance by workes of piety and love both to God and our neighbour From whence thou art fallen Hence it might seem to follow that the saintes may fall away wholy from grace and so perish eternally for if so holy a teacher fell from his first love why may we not then conclude the uncertainty of the grace of faith Whither the saintes may wholy fall away justification perseverance and salvation and why should we not doubt also of these things and stand in fear thereof I confesse had this Angel finally fallen away there had been just cause of such doubting For no man can assuredly beleeve the certainty of his faith and salvation who doubteth of the certainty of his perseverance The exposition of Ribera Alcasar in this place is sound namely that he had not altogether lost his love forasmuch as he indured so great things for the sake of Christ but that he lost much of his former zeal How farre forth the saintes may fall In this we agree with them For the saintes left to themselves will soon fall from their faith love perseverance and salvation if we onely have respect to secondary causes to wit the mutability of the will the weaknesse of man the scandals of the world and the subtilty and power of satan For how should we be able to withstand all these who are weak men and subject to the common frailties of others so long as we carrie about us this earthly tabernacle Rom. 11.10 Matth. 26 41. 1 Corinth 10 12. 1 Pet. 5 8. For what saith the scripture be not lift up but fear least thou also be cut of the spirit indeed is willing but the flesh is weak Let him that thinketh he standeth take heed least he fall for satan walking about as a roaring lion seeketh whom he may devour So that not onely the example of this pastor but also the manifold slips and complaintes of the saintes do witnesse that they may languish and fail in the act of faith charity greive the spirit of God to the present losse of a good conscience But if on the contrary we consider either the unchangeable counsell of God touching the salvation of the elect or the most effectuall intercession of Christ for their faith perseverance and salvation or lastly the power of God by which as the Apostle witnesseth the elect are kept unto the end 1 Pet. 1.5 then we may with the holy scriptures firmly conclude that the faithfull cannot wholy and finally fall from the habit and act of faith and love I say so to fall as to become Gods enemies 1 Ioh. 3 9. Matth. 24 24. and perish for ever because whosoever is born of God sinneth not to wit with his whole wil that unto death for his seed remaineth in him and he cannot sinne because he is borne of God for it is impossible the elect should be deceived to wit Ioh. 10 28 Luke 22 32. Se also Matth. 7 25. Psal 37 24. 1 Pet. 1 5 finally unto their damnation because no man can plucke Christs sheep out of his hand but he giveth unto them life eternall And therefore Christ said to Peter I have prayed for thee that thy faith fail not And God promised to put his fear into their harts that they may not depart from him which is as Augustine interpreteth it that they might alwayes cleave unto him for they are as mount Sion which cannot be moved c. These and many other such places of scripture as they doe plainly overthrow that Pelagian error of the saintes aposiasie and the fear of being finally drawen away and doubting about grace and salvation decreed by the counsell of Trent so also they doe confirme in regard of the free purpose of God the certainety of our perseverance in grace unto the end howsoever I denie not but the elect many times by their sinnes disturbe their peace and assurance having their mindes troubled with manifold doubtings for as men we are subject to humane frailties and shall bee so long as we are here in this life So then we expound From whence thou art fallen to be as if he had said in what thou art gon back from thy former zeal in godlinesse fervencie and love and art become unlike to what thou wast before So then Christ commends the teacher of the Church of Ephesus for his constancy in the truth and hatred of heresie but reproveth him for his languishing coveteousnesse and ambition Hence we so that it is not sufficient to professe the truth unlesse it be done in obedience of faith and humility Or else I will come unto thee quickly This threatning is the fourth part of the narration being a most vehement exhortation and sheweth the pernicious effects of security and coveteousnesse Two things are threatned 1 I will come to thee quickly that is thou shalt suddenly be punished before thou art aware of it Thus impenitent persons provoke Christ the judge against themselves whose wrath they are not able to bear for he is a consuming fire Do we saith the Apostle provoke the Lord to jealousie are we stronger then he So that the first reason why we should repent is because of the power and justice of Christ and our owne weaknesse The second thing threatned is the removal of the candlesticke that is Christ would not onely thrust him out of his office but also remove the candlesticke that is the Church it self by the enemies thereof Andreas I will cast the Church into a troublesome and tempestuous condition which punishment ordinarily followes security and contempt of the word And indeed Christ did not in vain threaten this Church for afterward they not repenting he removed their candlesticke and overthrew them by barbarous nations Here commeth in a twofold question first how it can stand with equity that the whole Church should be dissipated for the sinnes of the teacher secondly how the removing of this candlesticke is threatned seeing the Church is built on the rock against which the gates of hell cannot prevaile and the Apostle calleth this very Church of Ephesus the house of the living God the pillar and ground of the truth â— Tim. 3 15. Ribera saith that the first is a difficult question Because Christ threatneth not the pastor but indeed the whole Church whereas it seems unreasonable that the whole should be punished for the impenitency of the teacher Hence he supposeth that the candlesticke in this place imports not the Church but the Episcopal function and dignity unto which he was advanced to be a light before the flook so that by the removing of the candlesticke he understandeth a removal of the Episcâ—pal honour and those things in which he was wont to excell as in the word and doctrine and sundry other vertues and gifts with which he was indued This interpretation is not altogether incongruous
and is not communicable to any creature no not unto the Angels Which further confirmeth the X. and XVIII argument before mentioned Secondly we are taught that all who professe the truth and make a shew of holines are not truely faithful and regenerate persons but many of them are hypocrites and deceivers as being farre otherwise then they are accounted of for hypocrisie is an outward shew of inward holinesse or a profession of faith with the mouth beeing in the mean time destitute thereof in the heart And hence we may conclude that a bare profession argues not true faith as the patrones of hypocrites affirme whereby they oftentimes delude themselves others Act. 8.13 Simon Magus is said to beleeve Therfore say they some who professe have true faith may fall away and perish But this place shewes us that many are inwardly dead who outwardly seem to be alive being with Ananias the hie Priest whyted walls Act 23.3 Matt. 23.27 Mat. 8.22 1 Tim. 5.6 with the Pharises painted sepulchres spiritually dead as Christ spake to the yong man let the dead burie the dead And Paul speaketh of some wanton widowes who are dead while they live yea all men considered in their natural condition are dead in trespasses and sinnes To be short many have faith without love which is dead a faith which the Devils also have Thus we se in scripture how they are said not onely to be dead who are deprived of naturall life but also not beeing regenerated to a spirituall or who are sincere in appearance onely and not in truth Let us therfore take notice that all are not godly who seem so to be neyther shall all they who say Lord Lord enter into the kingdome of God for the Church consisteth of a mixture of saintes and hypocrites and this difference is not onely in the laitie but chiefly in the Clergie as they call it that is many who in sheeps cloathing seem to be true Pastors teachers are in truth but mercenarie wolves and howsoever these may deceive men yet Christ knowes them And therfore let not the Bishops of Antichrist thinke to blinde the eyes of Christ with their titles mitres and royal robes The consideration of this informeth us in the first place of the divers condition of the Church in this world For many are called to be members of the Church whereof some are good others bad some saintes others hypocrites like as the net takes in al manner of fishes But howsoever the faintes elected are not knowen of men yet God Christ doe discerne them For the Lord knoweth who are his Therefore let every one try and examine himself whether he be dead or alive for hypocrites deceive not God but man their owne soules Wherfore let us shun hypocrisie even as a pest remembring what Ambrose admonisheth not to rest contented with a bare name in the mean while to be greevously guilty or with the hight of honour while we abound in sins or with a profession of Godlinesse while our actions are devilish For otherwise we should onely have a name to live when in deed we are but dead Lastly observe that the efficacie of the ministry doth not depend upon the goodnes of the minister For God doth sometime vivifie and governe his Church by dead officers as we have here an example which serves to confute the Donalists and Popish Sophisters who maintaine that there was not any Church of the elect untill the time of Luther in the Papacie but themselves except we wil acknowledge their Bishops for other there were none to have been approved of by the Lord. 2. Bee watchfull The second part of the narration is an exhortation admonishing the Angel in Sardis of divers things to the end he might purge himself from the crime of hypocrisie and withal he is threatned to be punished except he doe repent First he is commanded to shake of that hypocritical drowsines into which he was fallen Be watchful that is stirre thy self up for he is not onely required to be more faithfull and careful over the Church then formerly he had been but also called upon as it were to live againe for so faith Christ but thou art dead Now death in scripture is frequently compared to a sleep so that this place and that of the Apostle speaking unto men fallen into a deep sleep of sin is of the like interpretation Ephe. 14 A wake thou that sleepest and arise from the dead and Christ shall give thee light Not as if wee could of our selves arise from the death of sin for this is a worke of Grace but because the Lord by his precept powerfully worketh in us that which he requireth of us and by the operation of his owne spirit rayseth us up beeing asleep in sin unto newnes of life And strengthen the things Or rather strengthen the rest that is such dying members of the Church as are committed unto thy charge who because of thy negligence decay both in faith and holinesse For it is no wonder that a Church should fal into a deadnesse and securitie while the officers therof are asleep Christ therfore commâ—ndeth him to strengthen them that is to labour by a holie life and doctrine to bring them againe into the way of life That are ready to dy in Gre. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall dy that is which are near unto death like as in Luk. 7.2 it is said of the centurions servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should dy that is was ready to dy So these here were near unto death though not altogither dead and therfore the Pastor is exhorted carefully and speedily to put to his helping hand for their recoverie This care the Apostle recommendeth unto all the faithful Rom. 14.2 namely to receive them that are weake in the faith And therfore it is a speciall dutie of the ministers of God who are spirituall physitians to applie to Christs weaklings the holesome medicines of Gods word 1 Tim. 2.9 for otherwise God saith unto them by the prophet forasmuch as ye have not strengthened the diseased Ezec. 34.4 nor healed that which was sick nor bound up that which was broken nor sought that which was lost c. Behold I am against the shepheards and I will require my flock at their hand and cause them to cease from feeding my flock Montanus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou art ready to lose that is destroy by thy negligence which is a more heavie expression For I have not found thy workes perfect These words containe a reason wherfore God requires him to be watchfull But it may seem that this reproofe is not equal just 1 Cor. 13.9 considering that no mans workes on earth are perfect before God if he should enter into Iudgment with us for we know but in part we prophesie in part and there is not a just man on earth that doth good Eccle. 7.20 and
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
we understand it of Christ himselfe or of his Angel mentioned Chap. 1.1 22.16 However it seems rather to be meant of Christ in that it is said he ascends from the east For Christ is the sun of righteousnes arising from on high and he it is that hath the seale of the living God for he is the Image of the invisible God the brightnesse of his glory the Character of the person of the Father Sealing the elect because in him wee are chosen before the foundation of the world Also hee sealeth because he giveth faith unto the Elect justifies regenerates sanctifies them sealing in their hearts the witnesse of the spirit that they may not be seduced by the guile of Antichrist Now forasmuch as these things are proper unto God I rather understand this to be spoken of Christ then of any created Angel The seale which he imprints on the Elect What the seale of the living God is the Apostle explaineth 2 Tim. 2.19 the foundation of God standeth sure having this seale the Lord knoweth who are his Moreover that this is to be understood of Christ it may be probablie gathered because this vision is like unto that in Ezech. 9. where the Prophet saw six men every one having a slaughter weapon in his hand for to destroy Ierusalem He saw also one man among them clothed in linnen with a writers inkhorn by his side to mark such with the signe Thau on the forehead as mourned for all the abomination committed in the city that is all the godlie who were not polluted with idolatrie Now here all interpreters understand Christ the mediatour Neyther doth it any way contradict what we say in that Christ is sayd to be the Lambe opening the seale for as we have shewed Chap. 5.2 it is not strange that he should be represented in diverse formes in this visionall Revelation He cryed with a great voyce This angel doth two things First with a great cry he forbids the evil Angels to hurt the earth sea and trees adding a limitation untill he had sealed the servants of God the sence is seeing those that were to be sealed are the servants of God therefore power of hurting is not given unto them till this sealing be finished least they should bee promiscuously wrapt in the danger of seducement and so be destroyed with the rest Secondlie he sealed an hundred fourtie and four thousand of the twelve tribes of Israel This great cry denotes Christ power over Antichrist and his instruments whose madnesse he so bridleth as that they cannot by their tyrannie proceed further then what is permitted them And therefore it is said to whom it was given to hurt the earth and the sea Hence it appeareth in the first place why they held the windes from blowing towit that they might hurt the earth and the sea that is destroy the Churches by pestilent doctrine Secondly that the devil howsoever he doth forciblie stirre up Antichrist unto crueltie against the Gospel and endeavours to blot the elect out of the booke of life yet he can do no more then is given unto him that is no more then what is graunted him by Christ the Angel of the East Now the Apostle teacheth us 2 Thessa 2. that the power which is given him is over them that perish 8. Hurt not the earth what is meant by the earth sea trees I have already shewed The enemies of the windes are commanded not to hurt these so that we see they cannot rage dominere as they list Antichrist hath taken possession of the Churches of Christ neyther is Antichrist stronger thon Christ although he hath invaded his Churches For it was don by permission onely Now the reason thereof we must not too curiously search into But acknowledg that the security ungodlinesse and ingratitude of Christians deserved the same as the Apostle shewes 2 Thess 2.11 For this cause God shall send them strong delusion that they should beleeve a lye because they received not the love of the truth Till we have sealed to wit I and my ministers For Christ is not without his ministring spirits But whither he had now more Angels with him as Ezech. 9.2 or not the same is not expressed He doth not simplie forbid them to hurt but limits the time and untill that prefixed time these destroyers could do nothing Thus Antichrist hath not hurt the earth sea and trees that is by his Angels brought the particular Churches of the West under his yoke eyther against the will or knowledge of Christ but by his sufferance neyther could he hurt them sooner then Christ would nor shall he be able to doe it any longer then it seems good unto him Now touching this sealing we are briefly to consider who were sealed when with what signe wherefore and how manie Who they are he shewes saying untill we have sealed the servants of our God Who are these sealed ones these are the elect in Christ who worship not idols or Antichrist but God in faith and true obedience This sealing is partly eternal partly accomplished in time What this sealing is From eternity God hath sealed all them that shall be saved in the counsell of praedestination which is made founded on Christ Ephes 1.3 In time he sealed his when now for a thousand yeeres he stirred up many witnesses of his truth faith beeing indued with true knowledge excellent gifts heroick boldnes who stoutlie opposed the impostures of Antichrist by their preaching and writing preserved very many faithfull ones from his idol worship But chiefly he hath and doth seale in these last times in restoring almost in all the provinces of the Christian world the lost truth of the heavenlie doctrine by his servants and excellent divines who have dissipated the mist of popery by the light of the Gospell and purged many Churches in Germanie France England Denmark Poland Bohemia Moravia Hungarie from Antichristian pollutions plucking them as a prey out of the jawes af the devill I confesse indeed that all the members of these Churches are not elected neverthelesse they are all separated from Antichrist so that he cannot hurt them yea we doubt not but that a great number of them appertain unto the election of grace In Ezech. 9.4 Wâ— haâ—â— manner of seale this is we read that all which were to be preserved from the common destruction were marked with the signe Thau but here no certaine mark is expressed Ribera will have it to be meant of the signe of the crosse Now we know that many who are signed with the popish crosse are the bondslaves of Satan but none of these here sealed shall perish seeing they are marked to this end that no man should hurt them Alcasar saith wel that this is no external signe which may bee discerned with corporal eyes neyther is it made by any created Angel but immediatelie by the holy Ghost who himself marketh such with the signe of
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
events of the Church For it was written within and without as we heard Chap. 1.7 and Ezech. 2.10 This little booke Christ both opened and held open teaching us that as Iohn so all the teachers of the word must ask of Christ and receive out of his hand the doctrine of salvation which they are to propound unto the Church but not from the hand of Satan or Antichrist Now he exhibiteth a booke open because the holy scriptures doe open and manifestly set forth the mysteries of our salvation Thus we see the decrees of the Romish Antichrist the traditions of Popes and Councils the humane Philosophie and subtilties of Sophisters are to be quite banished out of the Church It is expressely added Of the Angel that stood upon the earth and sea that we might confidently rest on the power of Christ and acknowledge him alone to be the revealer of the heavenly truth and so desire nothing as necessarie to salvation but what we take out of his hand 9. Take it and eat it up This is the other commandement Bookes of paper or parchment are not to be eaten properly as not beeing fit food for man but they are said to be eaten up metaphorically when they are so carefully read and throughly taken notice of that we are able promptly to rehearse and discourse of the contents thereof So a man is said to have devoured Virgil Cicero who is fullie acquainted with them and hath them as it were by heart So Cicero called M. Cato a devourer of bookes because he was an insatiable reader Thus as the Prophet in Ezech. 3. so John here is commanded to eat up the booke he received of Christ that is well to understand and as it were hide the same in the bowels of his heart that so he might deliver no other doctrine unto the Church but what hee had received from Christ Now whether this booke were eaten up trulie or in a vision onely makes little to the purpose the latter is most probable For all these things were don by a vision Here the ministers of the word are taught earnestly to devoure or eat up the doctrine of salvation divinely written received from Christ that is diligently to read understand search meditate as it were to turne it even into their verie moisture blood For such onely can faithfully instruct the Church in the knowledge of the truth who after this manner meditate in the law of the Lord day night On the contrary their sluggishnesse is condemned who though they love to be called Bishops Archbishops Patriarchs of the Church yet in the mean while are little or nothing acquainted with the scriptures of God And it shall make thy belly bitter He preadmonisheth Iohn of a double effect of the booke sweet in the mouth bitter in the belly Sweet things are delightfull to the palate bitter things provoke to vomit Hereby signifying that one effect thereof should be sweet the other troublesome the nature whereof is expounded in the following verse He fore shewes it should be sweet to stir him up the more earnestly to eat up the booke he tels him also that it should be bitter that he might not afterward bee offended thereat but know that this bitternesse should bee recompensed with much sweetnesse Then I tooke the booke He shewes his readinesse in eating the book for neither the difficulty of the command nor the bitternesse of the book dishartens him shewing us that we are readily to submitt unto the command of God not to be dismayed at any hardships or difficulties whatsoever Now he ate the booke not really but in vision onely as I said before signifying that he most readily accepted the worke imposed upon him of which it followeth And it was sweet in my mouth Here the foresaid effects follow This booke being eaten was sweet in the mouth and bitter in the belly the first signifies the sweetnesse of the word as Psal 119.103 How sweet are thy words unto my taste yea sweeter then hony to my mouth Ierem. 15.16 Thy words were found I did eat them thy word was unto mee the joy rejoycing of myne heart This is the proper effect of the word it brings joy to the heart comfort to the conscience yea by how much faithfull teachers doe feel this sweetnesse by so much the more they preach the Gospell chearfully But the effect thereof is bitter by accident because the preaching of the word occasioneth most painefull grypings of the belly as the hatred of the world persecutions banishments martyrdomes This effect Christ foretold unto his disciples They shall put you out of their synagogues Ioh. 16.2 whosoever killeth you will thinke that he doth God service But what use was there to reveale this in a type unto John seeing it was long before plainely foretold in the written word It was altogether needfull considering that this bitternesse doth not properly denote the calamities already past under the four trumpets but to come in the end of the fift sixt under the kingdome of Antichrist the which we shall heare in the following Chapter namely the combats of the third Act of this Vision He foretold them therefore unto Iohn that he might not bee offended for he had already experience hereof beeing sent into exile by Domitian notwithstanding Christ doth not properly intend this here but praefigures in his person the future calamities of the witnesses of the truth 11. And hee said unto me To wit the former voyce from heaven Thou must againe prophesie This commandement is taken diversly Lyra thou must write downe more prophesies to wit those which follow in this booke But to write more things is not againe to prophesie c. Thomas Rupertus and some others understand it historically of Iohns beeing restored unto his Church as if he had said Thou must after the death of Domitian returne from Patmos the place of thy exile unto Ephesus and preach againe the Gospell or as if it were a promise of writing his Gospell after the Revelation The which Ribera refuteth This saith he I approve not of for to put prophesying in stead of preaching the Gospell is new which reason is not solid he adds another that seeing John was gifted with the fulnesse of the holy Ghost therefore he needed not to eat up the booke eyther for to preach or to write the Gospell wherefore he saith the sense is thus that although Iohn hitherto had prophesied many things concerning the last times notwithstanding there remained as yet many things of the same nature which he was to prophesie of against the gentiles c. The which is one with the opinion of Lyra which Alcasar also with his subtilties doth at last come unto But hee needed not to eat up the booke in this respect seeing before he had received a commandement to write the whole Revelation allthough I grant that Lyras opinion touching the promise of Iohns restitution is
Testament is the multitude of them that professe the faith of Christ in every place In the former sense the Woman or Church is and alwayes shal be the onely spouse of Christ and never so degenerate as to become Antichrists strumpet neither did this Church appeare unto John 2 Tim. 2.19 for God knowes who are his But she appeared in the latter sense here indeed in this place like unto a chast matrone but in Chapter 17 as a great whore But how then is she the same I answer she is the same in name but not in deed in profession but not in faith in appearance but not in truth In the same sense that Ierusalem is called a holie city as in Psal 122.3 and a harlot as Isai 1.21 At the first in the Apostles time a while after the whole Christianity of the East and West was as a chast matrone clothed with faith holinesse as with the starres just so as she here appeared But after the decease of the Apostles and Apostolical men she keept not long the chastitie of an undefiled matron Lib. 3. hist cap. 32. as in Eusebius is testifyed by Egesippus a most ancient writer untill at length possessing the mountaines of Rome changing her starlike habit into scarlet she sate on the Beast and degenerated into a common strumpet as she appeared Chap. 17. Indeed the Romish parasites stronglie cry out to the contrary that the true Church of Christ such as was Rome according to the Apostles testimonie cannot fall away that the spouse of Christ cannot degenerate The which is true of the Church of the first borne the onely and true spouse of Christ but of every Church of the called or of every particular Church it is false as besides very manie testimonies the particular Churches of Corinth Galatia Ephesus Philippi c. confirme for howsoever every one of them of old was a true Apostolicall Church and spouse of Christ Yet at this day where are they or what manner of Churches are they become Now what wonder is it though the same hath happined to Rome although in a different condition but let us return to the text The woman therefore or Church appeares as a chast mother in heaven although she warreth here on earth Phil. 3.20 yet her conversation Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration is through faith with Christ in heaven Clothed with the sun For by faith and baptisme she puts on Christ the sun of righteousnes as a wedding garment Gal. 3.17 The brightnes of the sun is now indeed darkned with the cloudes of the infirmities and calamities unto which the Church is subject during her warfare in this life but at last this clothing of hers shall fullie shine as it is in Matt. 13.43 The righteous shall shine forth as the sun in the kingdome of the Father Ephes 5.27 and the Church shal be presented to Christ her husband glorious in the heavens and purged from every spot and wrinkle Having the moon under her feet This denotes the variable state of the Church in this world Heca lib. 4. c. 8. Aug. Epist 48. ad Vincent as also her high mindednesse For the Church saith AMBROSE hath her often defects and risings like the moon having not her own brightnes but borrowes her light from Christ as the moon doth from the sun So AVSTIN The Church is sometimes darkned and as it were clothed with the multitude of scandals sometimes she appeares quiet and free by the tranquillity of the time otherwhile shee is covered and troubled with the floods of tribulations and temptations In Psal 10 And againe The moon increasing decreasing signifies the Church because so far as the Church is spirituall she shineth but so far as she is carnal she is obscure As therefore the moon appeares in diverse formes in the firmament The condition of the Church is variable in this world so is the Churches condition diverse in this life sometimes shining in ful light otherwhile she is scarcely to be seen and sometimes not at all untill again her light break forth as out of darknes This serves for the confutation of that Popish fiction which is that the Church shall alwayes be as visible in the world as is the kingdome of Naples or the like Moreover in that the Woman hath the moon under her feet what is it but that she despiseth all sublunary earthlie things as vaine and perishing The moon under the feet of the woman seekes after possesseth in Christ the thinges that are above And a crown of twelve stars on her head This denotes the faith of the Apostolicall Church the profession whereof was as a crown unto her head For the Apostles being twelve in number did like bright shining stars spread forth the light of Gods truth over the world 1 Cor. 5.11 Ephes 2.10 For however Paul and Barnabas were afterward added unto them yet the number of 12 remained even after Iudas fell away These by their ministery did set a crown upon the Church by laying the foundation upon which she is builded Or in the head that is in the beginning of the Church they did shine like stars and principal members thereof And thus a certaine interpreter expounds it Others make the twelve stars to be the heads of the Creed because faith is the crown of the Church and in them are contained the cheife points of Christian religion Thus much of her clothing Hence we are to observe while the woman did shine clothed with the Sun The church hath changed her sun like clothing into purple had the Moon under her feet and a crown of stars on her head so long she remained the undefiled spouse of Christ but after she put on in stead of the Sun purple and scarlet then she left off from trampling the moon under her feet begane to follow after earthly things changed her crown of stars into a crown of gold pearls precious stones In a word then she played the harlot sate on the Beast and became the mother of fornications which things are afterward described in Chap. 17. Let the reader diligently compare the description And she being with child cryed Most Greek copies have it in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryeth so also Andreas and the greater lesser copies of Robert Stephanus But Montanus and the old version have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryed and so Beza in his latter edition The sense is one But I rather take it in the present tense because the proprietie of the stile denotes the Evangelist John to be author of this booke unto whom this kind of Enallage or change of tenses is verie familiar both in his Gospel and Epistles For paine Our Wafer-worshippers cannot tell how to applie this to the Virgine mother for they hold that Marie was delivered without paine grounding this on another false opinion viz. that she was free from the stain
it up and how The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as shewes that the waters and flood are allegorically to be understood Most understand this flood of waters to be the manifold and grievous afflictions and persecutions by which satan seekes in all times to oppresse the Church taking it to be an allusion to that complaint of the Church of old Psal 124.1.3 unlesse Jehovah had bin on our side now may Israel say Then the waters had overwhelmed us the stream had gon over our soul c. This I confesse is not amisse But it must bee more specially expounded now the Dragon persecuted the woman in her slight by a flood of waters and that also before the Beast ascended out of the sea of which it followeth Chap. 13. Foxe makes the flood to be those horrible edicts Fox his opinion proscripts and commands of Emperours especially of Maxentius and Maximinus which were every where published for the taking away of Christians from the earth But these things fel out before the former persecution neither did the woman take her flight under the perfecutions of the Romane Dragons Bullinger comprehends under it Bullingers interpretation all the Churches afflictions This flood saith he signifies that the Divell powred forth a sea of evils on the Church as sects dissensions tumults seditions and persecutions by which allmost the whole earth was over flowen And he applies these things to the verie time of the Apostles when satan stirred up every where the magistrates and priests against the Apostles and Apostolical trueth this is true indeed yet in my judgement but little agreeing to the sense of the present prophesie Brightman understanding by these waters Brightmans opimon peoples or nations as afterward in Chap. 17.15 interprets this other persecution of the irruptions of the Franci the Alemanni Burgonions Goths Vandals Hunni Treballi the Heruli the Lumbards and such other Northern nations who about the yeere 400 and thence forward rushed in the sluces being as it were taken away upon all Europe and Asia for to swallow up as with deepe gulfes the Christian Church Yet the earth that is the counterfaite and earthlie religion swallowed up the force of this flood because these barbarous nations by whom the Dragon thought to blot out the very name of Christ after they came into these countries more full of humanity they embraced the Christian religion which they saw amongst them though indeed it was most corrupt For all of them were either Arians or Nestorians or Eurychinians but yet changed not their life and Barbarous manners So the earth deluded the Dragons indeavour The which exposition seemes not in the least to be contrarie to histories and the order of this Vision Notwithstanding I should rather consent to them The waters cast out by the Dragon are heresies Ioh. 7.38 who applie this to the foul heresies scismes blasphemies and monstrous doctrines by which the Dragon attempted to drown the Woman while she fled even under Christian Emperours For as the doctrine of the Gospell proceeding out of the mouth of God is compared to streames of waters which none are able to resist as Christ saith he that beleeveth on me out of his belly shall flow rivers of living water So the heresies comming out of the Dragons mouth what are they but as a violent vomit or floods to swallow up the Church For even in Constantines time the Arian heresie and blasphemie against Christ violently burst forth like to a most swift stream and overflowed all the East and soon after the West also whereby the Church was allmost swallowed up in her flight After the Arian heresie against the son of God followed the Macedonian against the holy Ghost soon after that the Pelagian against the whole Gospell That also of Nestorius and Eutyches the Monothelists against the truth of Christs person the which mightily shooke the Church almost for the space of 300 yeers as the histories of Eusebius Socrates Theodoretus Zozomenus and Evagrius witnesse The Dragon by these floods thought to drown the woman in her flight but in vain as it followeth 16. But the earth helped the woman Some here by earth understand Churst in regard of his stabilitie and because the waters of the Dragon were swallowed up the darts and plots of the adversaries suppressed and the afflicted Church not utterly overthrown Others of earthly men by whom the Lord often wonderfully protects though they aime at other ends his Church and people as of old by the Philistines he delivered David from the hands of Saul by Lysâ—as he preserved Paul from the fury of the Iewes Brightman as I said before understands this of those Barbarous nations who comming on furiously to root out Christian religion yet preserved the same by embracing it though much corrupted There are som who interpret it of Councils which being gathered together out of all nations swallowed up the blasphemous floods of heresies by refuting them Thus the generall Council of Nice condemned the Arian heresie the Synod of Constantinopel the Macedonian and Eunomian that of Ephesus the Nestorian that of Chalcedon the Euâ—ychinian But this sense seemes to be forced It is an allusion to the historie of Corah Dathan and Abiram whom the earth swallowed up alwe Numb 16.22 As therefore the earth did then help Moses Aaron against the seditious rebels miraculously opening her mouth and devouring them So the Lord no lesse miraculously helped the woman flying from the floods of most dangerous heresies so as she was not drowned by them that is he wonderfully swallowed up those false doctrines with the authors therof as if the earth had opened her mouth utterly devoured them we need not therefore subtilly dispute about the earth considering how the Lord continually dissipated al the heresies which during the space of 300 yeeres overflowed the Christian world caused the same I say to vanish away like smoak by the power of the holy scriptures and zeal of Orthodox teachers 17. And the Dragon was wroth The third assault of the Dragon not against the woman herself for her he lost as being out of his sight in the wildernesse but the rest of her seed whom he purposed to set upon by open warre This therfore is a preparation to the following third Act of the Beasts war with the Saints And so this third assault belongs to the Antichristian times which begane in the raigne of Phocas Boniface III. the first universal high-priest when the Church was now fled into the wildernesse and so none appeared any where but as a whorish woman The meaning of the verse we take to be thus The Dragon being angry that he could not by the flood of heresies drown the woman in her flight now despairing of further effecting any thing against her he stirres up a new warre against the rest of her seed by themeanes of the Beast as it followeth For that which here the Dragon is said to doe in the
refuted as Eusebius writeth Lib. 7. Hist C. 10. TERTVLLIAN Lib. 3. Cont marcion Lactantius lib. 7. instit Cap. 23. disputes at large of this Fable VICTORINVS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition and the authority of the fathers is Austin also himselfe in the aforesaid place confesseth that hee sometime held the same Hence all men may see how little is to be ascribed to antiquitie of TRADITIONS and the authority of the FATHERS For antiquity without truth What is it but the oldnesse of errour Who more ancient then Irenaeus Hee writeth that he was the hearer or Disciple of Papias and Papias of the Apostles Papias on the contrary denyes that he heard or ever saw the Apostles with his eyes Behold antiquity without truth The said Papias received the Chiliasts Fable by tradition of the Elders and drew many to embrace this errour by his authority The fable of Antichrists four yeeres reigne And without doubt from the said Author Irenaeus sucked another fable which by this means was generally received touching Antichrist that hee should reigne not fully foure yeeres in the end of the world for the most ancient Writers were ignorant thereof IVSTIN the oldest Writer extant affirmeth that Antichrist the man of sinne was already at the doore Dialogo cum Tryphone CLEMENT who wrote next to IVSTIN hath not one word of Antichrists three yeers reigne Tertullian who lived at the same time affirmed that Antichrist was neare at hand Cyprian also next to the former writeth Lib. 5. Epist 7. yee ought to know hold Libro Defuga persecut and certainly beleeve that the day of triall is begun already and that the decay of the world and the time of Antichrist draweth on Ibid Antichrist commeth Wherefore the Fables of Papias were not taken on till at length in latter Ages Furthermore the Chiliasts Fable occasioned many which dis-approved the same but were not able to refute it to fall into another errour worse then the former affirming that the Revelation was to bee rejected as written by the Hereticke CERINTHVS Among these were Cajus and others touching whom in EVSEBIVS DIONISIVS ALFXANDRINVS speaketh who opposed NEPOS the Egyptian Others on the contrary to keep up the authority of the Revelation laboured to divide the opinion of Cerinthus and the Fathers as if Cerinthus indeed maintained a voluptuous Millenary kingdom full of lust and riot But the Fathers the spirituall delights of the Saints But Ribera affirmeth Comm in Apoc. 20. N. 26. that there was no difference betwixt the opinion of Cerinthus and the Fathers because Irenaeus Tertullian Lactantius c. wrote the same things about the Millenary Kingdome which are contained in the opinion of Cerinthus And this Dionysius and Caius also an old Writer affirmeth Euseb Lib. 3. Hist Cap. 28. however it be the Chiliasts opinion was by the Christians condemned for ascribing to Christ contrary to the Scriptures a voluptuous and earthly Kingdome and for bringing in contrary to the Apostolicall Faith one and so making a two-fold Resurrection after another the which opinion how improbable it is hath I suppose bin sufficiently shewed so as I trust that such who think it ought again to be renewed as far as concernes the latter part thereof will after the due consideration of these things in the fear of God with Austin change their opinion Now for the refuting of this old Fiction of the Chiliasts which Jerome in the life of Papias calleth a Jewish tradition we may briefly observe that it consists neither with the present Vision nor with it selfe nor with other Scriptures nor Christian beliefe Now this besides what formerly hath bin spoken I will shew by foure clear Arguments First I have made it manifest already that the thousand yeers of Satans binding A refutation of the Chiliasts errour by experience and the Kingdom of the Martyrs with Christ in Heaven beginning from the overthrow of Ierusalem unto Gregory VII that Romish Beast are now past above 548. yeers And yet there hath not bin any corporall Resurrection of Martyrs or Golden Kingdom of Christ on earth The experience therefore which we now see but the fathers could not refuteth this Fiction Secondly 2. From the text That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours when as Austin well observeth they were not restored to their bodies Then I say their soules sate upon thrones lived and reigned with Christ in those thousand yeeres this therefore is not to be applied unto the Resurrection of the body Thirdly This errour as arising from a false Chronologie is plainely refuted 3. From the erroneous chronologie For the Chiliasts following the erroneous computation of the Greekes affirmed that Christ was born in 5199. yeer of the world since which are past 1621. yeers which number being added unto the former would make 6820. yeers from the Creation But thus not onely the sixt Millenary or the thousand yeers which they ascribe to the binding of Satan should bee past but also there should but a few yeers of the seventh Millenary and their voluptuous Kingdome of the Saints with Christ should already have dured above eight hundred the which is refuted by History and experience so that if Irenaeus Tertullian Lactantius c. did now live they should bee necessitated to confesse that they much erred from the truth Lastly the whole Scripture holds forth IV. From the difficulties of the last times Ioh. 18.36 Ioh. 18.20 Mat. 24.21 Luk. 18.8 2. Tim 3.1 that the last times shall not be voluptuous in the least but difficult and sorrowfull unto the Church in this world Besides Christ did often foretell that his Kingdom should not be earthly My kingdome is not of this world The world shall rejoyce but yee shall mourne In the world yee shall have tribulation Then shal be great tribulation such as was not from the beginning of the world unto this time Watch therefore that ye may be found worthy to escape all these things When the sonne of man commeth shall he finde Faith on the earth Through manifold tribulations we must enter into the Kingdom of Heaven This know that in the last dayes perilous or difficult times shall come c. These and such like testimonies of Scripture which speake of the afflicted state of the last times doe abundantly refute the Millenaries Fiction Now wee goe forward with the Text. 6. Blessed and holy is hee that hath part By an Exclamation he extolleth and commendeth unto us the felicity and necessity of the first Resurrection or spirituall living againe by which of old those Rest of the dead in Paganisme and Antichristianisme obstinately refused to live againe by which all and they onely shall be blessed and holy Act. 8.21 Ioh. 13.8 What it is to have part in the first Resurrection The profitablenesse necessity of the first resurrection who have part in the first
onely of the inchoated spirituall renovation which is in this life but also of the consummated litterall and proper renovation which we look for at the comming of Christ Now the Heaven and the Earth shall not bee new in Substance How heaven and earth are new but in Qualities as puritie brightnesse and glory for that which is added The first heaven and the first earth are passed away and before Chap. 20.11 From whose face the heaven and the earth c. doth not signifie that they should bee brought to nothing but that they are to be purifyed by fire from all present vanity and defilement So Peter interpreteth the same The heavens burning shall be dissolved and the Elements shall melt with fervent heat Whence the Apostle gathers this weighty instruction seeing that all these things shall be dissolved what manner of men ought yee to bee in all holy conversation and godlinesse And indeed to meditate and doe this tends more to Salvation then curiously to search after the manner of the Renovation Now if any one should say These things John saw but the Heavenly glory Eye hath not seene Eare hath not heard c. therefore the Vision speakes not of this glory The answer is easie Iohn saw not the thing it selfe but he saw certaine representations and types of the things to come Therefore it remaines true that Eye hath not seene c. especially seeing Iohn saw not the same with his eyes but in the spirit And the Sea was no more AVGVSTINE thinkes that the Sea may be understood of the turbulent world 1. Cor. 7.31 which then shall no more bee for the world passeth away with the fashion thereof yet hee retaines the proper sense also but doubteth whither the Sea shall be dryed up by that fervent heat or whither that also shall be changed and purged Indeed we read that the Heaven and the Earth shall bee renewed but I remember not that I have read of a new Sea save onely what is said in this Booke touching the Sea of glasse like to Chrystall Rev. 4.6 but there he speakes not of this world Andreas Caesariensis supposeth that then there shall bee no Sea The renovation of the Sea for what use should there be of it seeing then men shall saile no more Schoole-men thinke that the Sea shall so bee renewed as indeed it shall not retaine its substance because the water is to be consolidated into the globe of the Sphere remaining no longer flowing But these curiosities we leave unto themselves By the New Heaven BRIHGTMAN understands a new worship and puritie in godlinesse By the new earth new Israelites which then shall joyne unto the Church of Christ By the former heaven that passed away the Iewish worship which they shall no longer exercise By the former earth the Iewes themselves who of Iewes shall become Christians By the Sea which was no more corrupt doctrine which shall have no place among the new people for then the Iewes shall cast off their errours touching the Messias which now they maintaine tooth and naile c. What manner of Allegories these are I passe by certainely they depend upon a very improbable conjecture viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome should be added unto the Church of Christ 2. And I Iohn saw the holy City Now also the glory of the renewed Church is exhibited to the view of Iohn under the Type of a most beautifull Citie as it were a Bride most curiously adorned The Kings Bible omitting the name of Iohn reads it And I saw which John inserts for certainety sake For Iohn was an Apostle an Evangelist and witnesse of the truth therefore he writeth a thing that is certaine Furthermore the Scripture generally calleth the Church of the Elect Ierusalem because Ierusalem was the Seat of the Church and worship of God according to the Psalme This is my rest for ever here I will dwell because I have chosen her Ps 132.14 But because that Old Ierusalem polluted with the blood of Christ and his Apostles was at length overthrowne He distinguisheth this new Ierusalem from the other by divers Titles He cals it a Citie because of the beauty of its building and afterward addes holy because it shall shine with Heavenly purity and perfect holinesse Here indeed it begins to bee holy Eph. 5.27 Christ sanctifying her unto himselfe with the washing of water in the word but as yet she is not without spot and wrinkle but then he will present her unto himselfe gloriously holy without spot or wrinkle or any such thing He cals it New to difference it from the old and because of its new brightnesse For then the righteous shall shine in glory as the Sunne Mat. 13.43 Lib. 20. de C. D. c. 19 COMING DOWNE FROM GOD OVT OF HEAVEN Because saith AVSTIN It is heavenly grace by which God hath made her Therefore it is said to descend from God out of heaven because God hath chosen her from all eternitie therefore originally she comes downe out of Heaven so Chap. 3.12 Vpon him that overcommeth I will write the name of the Citie of my God the new Ierusalem that commeth downe from my God And Hebr. 12 22. it is called the Heavenly Ierusalem Gal. 4.26 Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above How the new Ierusalem comes down from heaven But this Epithite seemes to be contrary to our opinion for the Heavenly Ierusalem shall never come downe but remaine firm in Heaven I ANSWER First it may be said that the Vision is to bee distinguished from the thing it selfe The Image of the Heavenly City which Iohn saw in the Spirit came downe or if the Citie it selfe came downe it is visionally to be understood But Secondly this comming downe as above Chap. 3.12 must be taken not of a locall motion but of the originall beginning of the new Ierusalem for whither her existence be said to be above or here below as God from Heaven hath chosen so hath he called justifyed and gloried her Prepared as a Bride By another metaphor he amplifies the dignitie and glory of the Triumphant Church Unto her dignitie belongs that hee saw her as a Bride to wit of the Lambe ver 9. To her glory that he saw her adorned for her husband that is in full beauty now delivered into the hands of Christ her Husband For then shall bee the eternitie of the Heavenly Wedding Above in Chap. 19.7 The Bride made her selfe ready while as yet she was absent from the Lord But now she is prepared because the Wedding Feast is at hand But hence BRIGHTMAN He saw her saith he prepared adorned not as yet delivered Therefore shee was not as yet glorified Answ The participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepared adorned argue the contrary Now she is a preparing and adorning her selfe But then she shall bee prepared adorned that is fully beautified with
venture or onely at the lust and will of the adversaries but by the ordering hand of God for the exercise of the Church neither yet should they be perpetuall or continue too long but at length bee changed with the heavenly glory of the Saints all the wicked being by the power of Christ the Conqueror cast into the lake of fire and brimstone for ever and ever This Booke also is doctrinall and hortatorie mixing here and there with oracles excellent doctrines exhortations and reproofes both particular unto the seven Churches of Asia which were committed to the care of John being banished into Patmos as also universall unto all Christians even untill this day for doctrine for reproofe for correction for instruction in righteousnesse These things suffice touching the generall Argument The upstart Interpreter of the Revelation before mentioned having thought upon a new Stratagem I know not whether to curry favour with the Pope Alcasar perverteth the argument or the more to harden him to his destruction doth hence forge to himself new Oracles touching the Church and the Monarchicall Empire of the Pope of Rome and with his Hypotheses doth wholly stray from the Scope of this Prophesie and to speake the truth doth foully deprave the Argument thereof His Hypotheses or Positions are principally four One general Three speciall Vestig nota 6. preoe The generall is of the Argument of the whole Revelation that it describes a two-fold warre of the Church one with the Synagogue the other with Paganisme and a two-fold victory and triumph over both adversaries But the former warre with the Synagogue was already fought before the Prophesie was revealed and the Synagogue with the Temple lay in ashes To what purpose then should this warre have been shewed unto John as being to come afterward Like as saith he things done are represented in a Comoedie As if forsooth Christ would represent unto John things done and not rather which were to come to passe afterward As for the latter warre with Paganisme although it was then on foot very hot already and was further to lie more heavy upon the Christians notwithstanding a more fierce conflict by farre with Antichrist was to befall them not to speake of the Gogish Warre by whom the Church as is praefigured in the Apocalyps should grievously be oppressed unto the very last times and against whom victory and triumph is promised unto the Saints the which all Interpreters the Papists not excepted do confesse Of his speciall hypotheses the first is that in the first eleven Chapters is represented the rejection of the Jewish Nation and the desolation of the City Jerusalem by the Romanes The SECOND That in the nine following Chapters is portended the Empire of the Romane Church over Rome and the whole world and the overthrow of Paganisme the which forsooth should bee that horrible judgement of the Great Whore and destruction of Babylon effected by Constantine the Great and his Successours The THIRD That in the two last Chapters under the Type of the Lambes Bride and the New Jerusalem is set forth the glorious and triumphant state of the Romane Church in Heaven But these most idle vanities will soon vanish away if thou doest but even put them to the Touch-stone that is the very Text of the Prophesie Vestig nota 14. prooem for Christ did reveale those things to Iohn which should shortly bee done Chap. 1.1 and afterward Chap. 4.1 whereas therefore the destruction of Ierusalem and rejection of the Iewes by Alcasars owne confession was fulfilled XXV yeeres before the Revelation was given Who then should believe that Christ would have revealed unto Iohn for a great mysterie a History so generally known under such obscure Types Iohns Revelation prophesieth of things present and to come And. in Apoc cap. 12. saith Andreas out of a Treatise of Methodius intitled SYMPOSIUM or Banket Therefore the first Hypothesis is undoubtedly false Neither is the second more true For the judgement of the Great Whore and the ruine of Babylon is represented not as a grace of conversion but as a punishment of whoredom to be inflicted on the kingdom seat of Antichrist in the last times Therefore to interpret this of the conversion of Rome and Paganisme unto the Faith of Christ which came to passe three hundred yeers after Christ under Constantine and his Successours is to make a mooke of reason The third is no better then the rest The Spouse of the Lambe and the New Jerusalem is the whole Church of Christ gloriously triumphing in Heaven from whom God hath wiped away all teares in which shall bee nothing that is defiled and abominable as shall be afterward shewed in its place but that the now Romane Apostaticall Church worshipper of Idols mother of fornications and driver not of Christs asse but of the Beast of Antichrist while she remains such on earth should also belong unto the Spouse of Christ in Heaven shall then be true when that of the Apostle is false Be not deceived neither Fornicators nor Idolaters 1. Cor. 6.9.15 nor Adulterers nor effeminate nor abusers of themselves with mankinde nor thieves nor drunkards nor revilers nor blasphemers nor extortioners shall enherit the Kingdom of God Shall I take the members of Christ and make them the members of an harlot which shall be ad Calendas Graecas that is never But what need I trouble my self This new fiction of the Inquirer is abundantly refuted by the judgement of Ribera Bellarmine and other most acute Doctors of his owne order although scarcely there be any one of them whom he doth not most freely censure But of late a certaine learned and judicious Divine seemeth to have set forth in lively colours the argument of that painfull and most polished INQUIRY in an Epistle which I shall here annexe Vnto thy two Letters the Post hasting away thus in a few lines What was my opinion perhaps thy father hath heard long since what now it is I will not easily say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR I GROW OLD LEARNING MANY THINGS The Argument of Alcasars Vestigation or Inquirie Lately one Alcasar a Iesuite hath published an INQUIRY upon the Revelation in which he rejoyceth himself and gratulates the Pope of Rome affirming that the dedication of this Aenigma was of old made to the Romane Church touching the future principallity of this Church over all Churches and the majesty of the Pope which others should submissively worship and humbly adore so as he first hath out of the darkenesse of the Apocalyps shewed a light by which the old Prophesies hitherto by others not understood may be enlightned namely of the authority of the Romane Church over all others that she alone is the Spouse of Christ Cant. 6. Psal 45. at his right hand and married to the Lambe Chap. 21. Rev. 19. whose founders were Peter and Paul whom Isaias sets forth by a couple of horsemen one sitting on an Asse the
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
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
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
the seven eares are seven years with many the like places hence it is said that rock was Christ the Apostle saith not the rock signifies Christ but as if he were that indeed which in substance he was not but by signification onely In like maner the candlesticks are called the churches and the starres are said to be Angels the bread in the Lords supper the body of Christ not in substance but in regard of their analogie and signification For Christ doubted not to say Chap. 12. cont Adrm Dist 1. de consec this is my body when he gave the signe of his body saith the same Austine and more clearly the bread is the body of Christ not in the truth of the thing but by a mysticall signification The Argument Analysis parts of the second Chapter CHrist walking in the middest of the Candlesticks delivers to Iohn the seven Epistles to be sent to the seven ministers of the Churches of Asia commanding him to commend the diligence of some to reproove the negligence of others and in the rast place by promises and threatnings to exhort all of them to their duty and constancy therein so also he is commanded to write those things which he had seen and which were and which should come to passe by which threefold distinction Christ in the former Chapter declared in generall the arguments of these Epistles For in commanding Iohn to write those things which he had seen he was to declare the glorious vision of Christ unto the Churches that so they might receive the writing with reverence and due respect In bidding him to write those things which were it shewes how he was to manifest the qualification of the Churches and Teachers and whatsoever was either good or evil in every one of them that so they might perceive how Christ our Lord taketh notice of all our actions And lastly in bidding him to write those things which should come after Iohn was to propound to the godly a promised reward and to the wicked judgement to come that all might acknowledge Christ to be the glorious just and omnipotent judge of the world But it is better to extend the three forenamed heads to the whole revelation To return to the Epistles they are all exhortatory and not much differing in matter one from the other The sixt to the Church of Philadelphia seemeth to be the excellentest next to which is that unto Smyrna But the seventh unto Laodicea is the sharpest A common inscription is prefixed before all taken from the foregoing glorious form of Christ A generall Epiphonema is added in the conclusion provokeing them to attention by a speciall promise by which is understood the end of that glorious and magnificent apparition of Christ This Chapter doth contain the first fower Epistles namely to the pastours of the Churches of Ephesus Smyrna Philadelphia and Thiatyra The common argument of the Epistles And therefore the Chapter hath fower parts The Analysis of them all is plain and almost one and the same For they consist of a Preface Narration Exhortation and acclamation of promises annexed or that I may speak more plainly they contain three things First A description of Christ the author of the Epistles Secondly The praise or dispraise of each Angel Thirdly Good things are promised to those that overcome and destruction to such as fall away The first Epistle to the Angel of the Church of Ephesus 1 Vnto the Angel of the Church of Ephesus write These things saith hee that holdeth the seven starres in his right hand who walketh in the midst of the seven golden candlesticks 2 I know thy works and thy labour and thy patience how thou canst not bear them which are evill and thou hast tried them which say they are Apostles and are not and hast sound them liars 3 And hast borne and hast patience and for my Names sake hast laboured and hast not fainted 4 Neverthelesse I have somewhat against thee because thou hast left thy first love 5 Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlesticks out of his place except thou repent 6 But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate 7 Hee that hath an ear let him heare what the Spirit saith unto the Churches To him that ouercommeth will I give to eat of the tree of life which is in the midst of the Paradise of God THE COMMENTARIE VNto the Angel of the Church of Ephesus So he calleth the pastor of the Church for they are Gods ambassadors to the church A messenger is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one sent which properly is the name of those heavenly spirits which doe the commandements of the Lord. With this title Christ here honoreth the pastors of the Churches yet not so much to commend their dignity as to set forth the weightinesse of their spirituall function Heb. 2 14 It is the honour of the Angels that they are ministring spirits sent forth to minister for them who shall be heires of falvation Wherefore the Angels of Churches ought not to be puffed up because of this dignity but faithfully to demit themselves to their pastorall ministries Moreover touching these Epistles they concerne not the pastors alone but also as appeareth by their conclusions all the Churches it being usuall that such things as were to come to the whole were directed to the pastors and by them afterwards to be brought unto the congregation The Church of Ephesus He is commanded in the first place to write to this Church either because it lay neerest Patmos as Abraham Ortelius in his ancient description of Grecia sheweth or els for the eminency greatnesse thereof being better knowen unto Iohn then the rest Whither Timothy were then Bishop of Ephesus Histories mention not who at this time was the Angel of that church not indeed doth Christ name him to the end it might appear that he had not respect so much to any one particular teacher as to all others which should succeed Some thinke that it was Timothy the disciple of Paul but it is not probable that Timothie so much commended by Paul in his Epistles should lye under so heavy a censure besides it is a received opinion Quandoque bonus dormitat Homerus that Timothie suffered martyrdome before the time of Iohns exile But if it were hee as Alcasar maintaineth against Lyra Ribera and Pererius it is an example of the general rule that sometime the verie best doe faile admonishing us of our infirmity and whereunto the saints are subject Again it serves to stirre up all teachers to care and vigilancy But now whither the fault in this Bishop for which Christ threatneth destruction be not mortal but venial as Aleasar pretendeth let himselfe look to it Write Christ tels Iohn word for word what he should write
however we need not alter the signification of the candlesticke forasmuch as it is not unusuall or contradictorie to divine justice that God should punish a whole congregation for the sinnes of a few yea for one particular person in the same as the Apostle sheweth 1 Cor. 5.6 11.30 And the reason hereof is because oftentimes the multitude followes the examples of their governors like priest like people as is the king such is the subject wherefore it is probable that the Church had lost her first love as well as her reachertand hence the threatning is directed against him as chiefe and against the congregation as being corrupted also To the second I answer by distinguishing the Church which is either particular or universal The universal is perpetual unshaken and built upon the rock But we beleeve otherwise of particular Churches which oftentimes the Lord for their security removeth by overthrowing whole cities countries as the Easterne Greek Churches of Asia and Africa doe plainly witnesse But although particular congregations are dissipated and the candlesticke removed either for publick or private sinnes so that where formerly the light of Gods word did shine there afterwards Paganisme or Antichristianisme doth reigne not withstanding the church it selfe is not alwaies removed for the abode of the Church is uncertaine Heb. 13.14 the Lord sometime causing the faithful to wander as strangers exiles from place to place not having a continued city in this world That which is spoken 1 Tim. 3.15 as it is most true of the universall Church so was it likewise true of these Ephesians yea of every particular congregation I say in right though not alwaies in fact for indeed every congregation ought to be a pillar and ground of truth though it be not so still in truth according to that of Mala. 2.7 The priests lips preserve knowledge that is they ought so to doe though they did it not therefore are reproved by the Prophet vers 8 But ye are departed out of the way c. so the Church is the pillar that is ought to be the pillar according to that in Tit. 1.6 Mat. 5.13 a Bishop is that is ought to be the husband of one wife Ye are the salt of the earth the light of the world viz. ye should be so c. Hence we first observe seeing the abode of the Church is uncertain we must not promise to our selves a continuance in one place in regard we are citizens of the Church For it is in the power of Christ to remove the candlesticks from one place to another and many times he doth so for the sinnes either of the teachers or of the whole congregation Now in this we must acknowledge our own faults as deserving it Psal 2â— 1 yet ought we not to be altogether discouraged because the earth is the Lords and the fulnesse thereof For if the outward prosperity of the Church be disturbed and taken away yet our inward graces as faith and charity remaine for ever Let us therefore stedfastly persevere in our first faith and amend the evils whither in pastors or Church that so the candlesticke be not removed Secondly hence we learn that true repentance is the onely way and means to escape publick punishment and Church dissipation For Christ saith I will remove thee unlesse thou repent meaning if thou repent I will not remove thee Thirdly observe that in scripture the threatnings of punishment are still with a condition either expressed or understood viz. except men repent And therefore when the condition of repentance is declared and the punishment followes not there is no change at all in the decree of God Lastly hence we may learn how such as go astray are to be brotherly reproved and corrected for their evils and brought to true repentance the obstinate are to be terrified with threatnings and the repentant raised up with comfort the which Christ doth to this Church as knowing this to be a most effectuall means to bring them to amendment of life 6. But this thou hast that thou hatest The fift part of the narration containeth a further commendation of them for their hatred of the Nicolaitans and this he brings in after the reproofe and threatning as it were powring oyle into the wound and to draw them the sooner to repentance and to shew that they were not in a desperate condition Three things before he praysed in them here he addeth a fourth Thus we see none shall want praise with God for any thing that is prayse worthy now they are commended for their encouragement not as doing works of merit but as exercising the gifts and grace received of God in obedience unto him The deeds of the Nicolaitans In vers 15 their doctrine is mentioned Lib. 1 cap. 27. but not fully expressed what they taught Irenaeus writeth that they held it no sinne to commit fornication and eat things sacrificed to idols And most are of this opinion But in vers 14 it is said Act. 6 5. that this was the doctrine of Balaam and not of the Nicolaitans However it be it is certain they were a pernicious and most wicked sect both in life doctrine Lib. 3 hist cap. 2â— Some will have Nicolas one of the seven deacons to be the author hereof Eusebius Epiphanius and Nicephorus do write of him that being accused as jealous of his wife who was very beautifull he forlooke her and left her as common to all But Clement Alexandrine as themselves testify doth commend this Nicolas for his piety and continency Heres 25. cap. 15. having daughters who remained virgins and a sonne which lived holily And therefore it is more probable that some other Nicolas was the author of this filthy sect and that these hereticks abused the name of this man as a cloake for their abominable wickednesse Of these men Augustine writeth largely in his booke of heresies A certaine writer hence gathereth Hoe in Apoc. seeing Christ calleth these men Nicolaitans after the name of the first author that he also may justly name such men Calvinists who have alvine for their author to the end his hearers may the more carefully avoid them Behold here a notable imitator of Christ But let him first prove that the doctrine which he falsly termeth Calvines hath its original from him or to be as this was of the Nicolaitans filthy impious and damnable Neither of which he shall ever be able to prove Wheras we might easily retort the very same fault upon himself For Christ calleth these sectaries Nicolaitans because they so named themselves the better to make way for their wicked errours like as in the Church of Corinth some said they were of Cephas some of Apollo and some of Paul very few being contented to be named after Christ For our parts we count it an evil to be named after Calvin and not rather Christians of Christ our Lord wheras this Clawback himself delighteth to be
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
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
the kingdome of God thereby be made conformable unto Christ Therefore the going forth of this red horse ought not to terrifie us For Gods counsell is grounded on causes both just good in consideration whereof we ought to remame constant unto the end Sanguine fundata est Ecclesia sanguine coepit Sanguine succrevit sanguine finis erit The Church in blood first founded was In blood beginne did shee It had her spreading forth in blood In blood her end shal be It was established I say in the blood of Christ It began increased in the blood of the martyrs And in their blood it shall continue unto the end Notwithstanding the end shal be the ruin and destruction of the adversaries For then shall cease the blood of martyrs when the blood of the wicked shall come forth of the wine-presse of the wrath of God unto the horses bridles by the space of a thousand six hundred furlongs Chap. 14.20 Secondlie though the divel his instruments mightilie labour to extinguish the Church yet no more can they doe then what is given them from above Thirdly let us not thinke it strange that God doth suffer tyrants thus miserably to afflict his Saintes for he doth it partly for their great good that they might not grow wanton but that their faith and prayer might be exercised under the crosse And partlie according to their just desert for if examination be made we shall find that for the most part as contentions coveteousnes and ambition among the officers so prophanenesse and securitie of the people drew downe common judgements upon themselves See Cyprian de lapsis Euseb lib. 5. hist cap. 2. The opening of the third seale The black horse having a ballance And proclaiming famine 5 And when he had opened the third seale I heard the third beast say Come see And I beheld and loe a blacke horse and hee that sate on him had a paire of ballances in his hand 6 And I heard a loud voyce in the midst of the foure beasts say A measure of wheat for a peny and three measures of barley for a peny and see thou hurt not the oyle and the wine THE COMMENTARIE ANd when he had opened the third seale First I will set downe the opinion of others and afterward my owne The third seale being opened Iohn is called upon by the third beast which had the forme of a man to behold the wonder Our attention is here againe stirred up by this creature as a third herald As for other mysteries in this I approve not A black horse comes forth with his rider holding a ballance Lyra will have this black horse to be the armie of the Romans with which Titus their captaine destroyed Jerusalem killing a multitude of the Iewes and carying the rest into captivitie in revenge of the death of Christ The ballance in his opinion doth note the just judgment of God The weighing of two pound of wheat and barlie sold for a pennie the meanesse of the Iewish captives who were sold for thirtie pence The wine and oyle which the rider is forbid to hurt are the Christians who before the siege left Ierusalem and went over Iordan to Pella there were preserved but this sence is to straight and agrees not with the scope of the historie for the matter here is not by types to cover former things but to reveal things to come Now we know Ierusalem was alreadie overthrowen which Iohn was not ignorant off being banished into Patmos by Domitian the brother of Titus Andreas and others understand here some notable dearth to be prefigured The opinion of Andreas because mention is made of a scale and wheat c. Some take it for the famine under Claudius which happened long before this revelation Besides famine and dearth doth no more belong to Christians who ought hereat lesse to be troubled then others then unto the adversaries whereas it is to be supposed that onely events proper to the Church were prefigured unto Iohn Wherefore Bede Tyconius and others understand more rightlie by the black horse hereticks by the rider the divel stirring them up to make black or darken the doctrine of the Church by the ballance the word of God which hereticks pretend to be on their side and with which they labour to beautify maintain and commend their errours to the end that people may the more readilie receive them which exposition Ribera also approves of for as the Apostles are the white horse because they preached the glad tidings of salvation so the blake horse notes hereticks maintainers of pernicious doctrines and preaching things corrupt and hurtfull I assent therefore to their opinion who thinke the state of hereticks is here shadowed out The black horse is the Church yet in some things the scope is to be applied otherwise For the same horse which first went forth white importing the puritie of the Apostolicall doctrine afterward was red of the bloodie condition of the Church under tyrants And now is blacke in regard of her afflicted condition by wicked hereticks who cloude the light of the truth with their blacke haeresies and bring in such a deformity upon the Church that shee who appeared white before is now blacke By him which sate on the horse I understand not the divel but Christ but after what manner he rides on hereticks we shall understand by and by Now this blacknes came upon the Church as diverse wayes so by certaine degrees even from the time of Iohn until Antichrist How this blacknesse befel the Church In the first two hundred yeares many hereticks made blacke the Christian Church by weakning the verie foundation of religion not indeed in respect of the elect who firmelie embraced the same but in respect of themselves and their followers Among whom was Cerinthus Ebion Valentine Marcion Basilides and many others whose madnesse was recorded and also refuted by Irenaus Epiphanius Augustine Thilastrius others These besides other foule errous blasphemously oppugned the mysterie of the blessed trinitie denying Christ to be God and man and the onely mediatour and saviour who although they professed themselves to be Christians and boasted of the title of the Church yet as much as in them lay overthrew all Christianity and thus by the meanes of these men the white horse was made black Againe in the two following ages diverse hereticks as Photinus Arius Eunomius Macedonins and others did exceedingly darken the doctrine of Christian religion and with their vile errours corrupted manie who otherwise were godly teachers Papias and Irenaeus were Chiliasts or Millenaries Tertullian a Montanist though these three lived in the former ages Origine maintained manie errours The heresie of the Arians beeing mightilie supported by Constans and Valens infected almost all the hast Westerne Bishops in so much that verie few held the whitnesse or puritie of the primitive faith For the principall fathers both Greeks and Latine as Ambrose
Austine Jerome and Chrysostome had suckt in some of their dregs mingling with the pure Apostolicall doctrine many errours touching matrimonie single life grace freewill praying to and for the dead purgatorie about fasts difference of meâ—ts c. with which things as with black spots the white horse of Christ was much stained To be short in the following two hundred yeares till the time of Gregorie the first the heresies of the Pelagians Nestorians and Eutichinians succeeded the Arrians which had before overspread the whole Church By little and little also the rites of the heathens crept in a new worship was devised by the Bishops with many beastlie vanities and superstitions Then began hot disputations and contentions about holy orders and seats of Bishops about the primacie of the chaire of Rome about righteousnes of workes merits and humane satisfactions and the like by which the doctrine of faith and free grace was much oppressed and a way made for Antichrist who shortlie after came into the temple of God when Boniface the third obtained the primacie and dominion over all other Churches from Phocas the usurper Thus we have heard how at length the white horse became black Vpon which notwithstanding Christ sate with his ballance that is How Christ sate on hereticks with his ballanct Lib. 2. de bapt cont don cap. 6. as I also assent too the holy scripture for as the ballance is the triall of a just or unjust weight so the holie scripture is the rule of doctrine whether true or false As Augustine wel noteth Let us bring saith hee not deceitfull ballances wherein we may put what and how we will saying according to our owne pleasure this is waightie this is light But let us bring the divine ballance out of the holie Scripture as out of Gods treasurie And put into it that which is waightie nay let not us put in any thing our selves but onely acknowledge what is put in by the Lord. But thou wilt say how doth Christ sit on hereticks doe these beare him up or doe they not rather denie him and cast him off I answere both is true Now these though in truth they denie him by their blasphemies yet Christ is said to ride on them with his ballance in a twofold way First in profession and appearance for the worst and grossest hereticks professed Christ and accounted themselves his Church And would pretend to weigh their errours in the ballance of the scripture but by them abused and miserablie depraved For the truth is most of them drew their heresies out of adulterat and apocrypha bookes corrupting some places of holie writ for a cloake unto the same but rejecting such canonical bookes as refuted their heresies And thus we see how in this respect Christ rides on hereticks But secondlie he doth it also by his providence because even in the greatest confusion of heresies he was not wanting unto his Church Neyther have or doe heresies at any time come rashlie or unawares but by Gods wise ordering hand for the triall of the Church For there must be heresies saith Paul that those which be approved may be made manifest And therfore he hath caused such heresies as sprung up to bee continually examined confuted by the ballance of his word as histories abundantly testifie 6. And I heard a voyce in the midst We have heard what he saw at the opening of the third seale he addes that he heard a voyce in midst of the beasts saying the old version hath it As the voyce of foure beasts saying But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not in the Greek neyther is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in the plural number but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular The voyce came forth out of the midst of the beasts as chap. 9.13 I heard a voyce from the foure hornes of the altar It is not said whose voice it was But without doubt it was the Lambs standing in the midst of the throne and foure beasts Chap. 5.6 He cryeth the price of food but whither at a deare or cheap rate it is uncertaine for the words following may be taken both wayes In that it is said A measure of wheat viz. shal be sould for a penny and three measures of barly for a penny that is shal be put into the ballance We will first consider the words afterward the sence A measure the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a measure of dry things containing a halfe peck or as some wil have it so much food as would suffice a man for the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choenix is a measure of a dayes provision hence came the proverb of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to sit on the measure Choenix intimating though a man had gotten so much as was sufficient for the day yet should he not therfore give himselfe to idlenes but still goe forward in his labour calling A Choenix according to Bude containes two sextaries or foure pound a sextarie containes 24 ounces or two pound by which we see that the old interpreter did erre in rendring Choenix two pound wheras it coÌ„taines foure For a penny Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from the number beeing worth ten pence So much as was given for a dayes wages as appeares by the parable of the labourers in the vineyard Of wheat a more daintie and dearer corne then barly for that was for the poorer sort of men beasts other uses I doubt not but he alludes to the famine in Samaria which was besieged untill an asses head was sold for fourscore pieces of silver 2 Kin. 6.25 the fourth part of a cab of doves dung for five pieces of silver but soon after a measure of fine flour was sold for a shekel and two measures of barlie for a shekel Notwithstanding I take it that here not a cheapnesse but a dearth rather of food is foretold seeing the measure of a dayes allowance could hardly be obtained by a dayes wages which must needs cause scarsity both to man and beast But wherefore doth he prophesie of a famine under the black horse the same shadowing out as we have shewed the corrupt state of the Church under haereticks If we take it according to the letter it seems not to cohere For what need was there to foretell a dearth which we know comes ordinarily to passe Wherefore the prophesie seemes mystically to be understood He proclaimes a mysticall famine not a famine of bread but of the word of God threatned here to be sent upon the despisers therof according to that in the prophet they shall wander from sea to sea from the North even to the East and run to and fro to seek the word of the Lord but should not finde it Amos 8.11.12 Therefore in these words viz. by scarsitie of wheat barly the Church is threatned with a spirituall famine that is the Gospel
persecution under Trajan affirming that he and his instruments in putting to death the Christians by sword famine wilde beasts c. are this horse said to be pale frō the effect for he that is slaine lookes pale Death was the rider because they killed many thousands of Christians Hell followed not to devoure the saints beeing slaine but those that had killed them Howsoever they thought that none would take vengeance on thē for so great a wickednesse They killed foure parts of the earth for so the Latin version reads it that is in all places of the Empire or according as it is in the original a fourth part of the earth For if the multitude of Christians which were slaine should have been reckoned the number would have been no lesse then a fourth part of men then living in those provinces or else said to be a fourth part because the cities of their habitations wherein they were dispersed by reason of persecution were the fourth part of the earth that is of the Romane Empire But these interpretations cannot stand for undoubtedly the three foresaid persecutions were set forth under the red horse besides it is not likelie that John saw the bloody face of the Church after her blacknesse but in order of time it went before That which Ribera pretendeth is without all shew of reason as if by the red horse should be noted such persecutions as the Godlie suffered by their trecherous confederates But we know how under the Emperours they had neither polities weapons or confederates moreover he himselfe before interpreted the red horse to be persecutions under tyrants A certaine namelesse interpreter whom manie follow understands by the pale horse hypocrites and false brethren who disfigure their faces that they may appeare unto men to fast Matt. 6.16 These carie death that is bring death upon themselves and others by their hypocrisie and deceits Hell followes them that is the multitude of the damned who follow the divell They slay the fourth part of the earth that is very many by the sword of false accusation slaunder Hunger that is want of the word of God Beasts of the earth that is with brutist and unreasonable lusts lastlie with death that is with all sorts of mischievous practises I confesse there is something in what is here said however their applying it to hypocrites is too generall and obscure For indeed I verely beleeve besides the bloody persecutions of tyrants black blasphemies of hereticks there is here another evill of the Church shadowed out Therefore this pale horse in kinde is the same with the three former but of another colour for howbeit it signifies the same Christian Church yet is far otherwise to looke on then before as having now her white red black estate turned into a mortal palenesse beeing sick even unto death thorow the rising of Antichrist she was whole and sound in the white horse covered with the blood of martyrs in the red horse spread over with heresies in the black But now so infirme weak sicklie as that she hath death on her back and is neere to death and hell For a fourth part perisheth with the sword famine death or pestilence and beasts of the earth And these are the foure sore plagues wherewith the Lord threatned to punish Ierusalem for her apostacie Ezech. 14.21 To which place he here alludes by an allegorie signifying those pernicious doctrines of hereticks and hypocrites which tended to death and destruction and making way for Antichrist But whence came this deadlie disease and palenesse unto the Church When and how this palenesse befel the Church I answer it was by accident occasioned by Constantine that good Emperour his excessive bounty to Christian Bishops by which indeed he inriched but no way bettered the Church For as to much indulgence of parents spoiles the childe so this liberall Emperour was a meanes to draw Bishops to pride luxurie idlenesse security other vices For after he first had restored peace unto the Church and heaped up honour wealth upon Bishops but specially inlarged the jurisdiction of Rome presently followed such a declining corruption in doctrine discipline as infected the Church with a deadly poison brought upon her I say a spirituall sicknesse in so much as the pest of Antichrist began now to enter into her very heart and bowels And hence it is reported that a voyce from heaven was heard saying To day venome is powred foorth into the Church Sylvestri legenda In vita Malchi And Ierome even in his time complained that after princes became to be Christians the Church indeed was greater in power and riches but lesse in vertue The remote cause of this so great an evill considered in it selfe was the guile malice of that old serpent the devill who laboured to supplant the Church through the ease and pompe of Bishops beeing otherwise not able to overthrow it by the sword of tyrants but the neerest cause was the hypocrisie of superstitious monks with the pomp luxury avarice of ambitious prelates hereby making way for Antichrists oppression of the Church and truth Se Clemanges touching the corrupt state of the Church Cap. 3. The original of Monks was occasioned by the persecution of Decius The monks original for some then to avoyde his tyranny among whom was Paulus Thebaeus one Antonius fled into deserts where they indured a while the hardship of a solitary life this kinde of life by others was afterward imitated at length new orders and religions folishly devised wherein they boasted of perfection merits of supererogatiō Hereupon a great multitude of Moncks as a sinke of mischiefe overspread the Church by whom the truth of Christ under the pretence of holines was soon oppressed For now such as desired the pardon of sin and to obtaine eternal life were sent not unto Christ but unto Hermites to the dens of Monks And hence came this palenes mortal wound upon the Church hereby drawing more thousands of soules to death hel then eyther the foure sore plagues mentioned in Ezech 14. or the sword of tyrants or the black famine of haereticks or any other kinde of punishments wherewith Christians were brought unto their end Moreover the riot of Bishops and the clergie mightilie increased this pale disease for now infinite ceremonies and humane traditions are established as the worshipping of the dead images the observation of holy dayes orders rites and solemnities of pagans forged by the devill himself the names onelie altered were forciblie imposed upon the Church to the utter abolishing of the doctrine of free grace and the merits of Christ The summe of all is this the fourth seale being opened the Church appeared languishing with a deadlie palenesse for about three yeeres after the decease of Gregorie Boniface the third being created Pope sate on the chaire of universall pestilence began to establish monarchical tyrannie The II. Act of vision II.
mount Sion in Jerusalem shal be deliverance Andreas Caesariensis wel observeth on this place that the crosse and calamities under Antichrist seem to be foretold unto the Church to no other end but that the godly beeing praeadmonished long be forehand might be confirmed in the very time of these trials by Antichrist his ministers for evils foreseen and premeditated on are lesse offensive when they come upon us Thus we have heard whence these prodigious sights are taken what they signifie and wherefore they are foretold Now let us consider them one by one they are seven in number three whereof shall come to passe in the earth viz. The earthquake the trembling of the mountains and the removall of the Ilands Four shall happen in heaven viz. The darkning of the Sun the changing of the Moon into blood the fall of stars and the convolution of heavens The first is a great earthquake This is made by the winds getting into the hollow parts of the earth and violently breaking forth Hereupon the earth shaketh houses towers townes and cities are throwne downe to the ground all things are gashlie to behold Even so Antichrist puft up with base pride lead by an evill spirit hath shaken the Christian world overthrowen the ancient order and discipline of Christ by changing the forme thereof into his Ecclesiasticall Monarchie the which tooke its beginning from the time of Pope Sylvester I. For no sooner were the Romish Bishops by Constantine and the following Emperours raysed up with outward dignitie and riches but they hereupon swelling with ambition forthwith began to domineere and lord it over their brethren as the histories of Sozimus Zaelestinus Leo and others testifie notwithstanding this their great arrogancie was at first a little kept under as by the authoritie of Emperours so by the canon lawes as also the opposition of other Bishops as may be seen by the Acts of the sixt council of Carthage where the Pope of Rome assuming the name of universall unto his chaire by authority as he falsly affirmed of the Nicean council he was convicted of falshood and for that time repressed But after Gregorie this spirit of pride violentlie burst forth in Sabinian his successour and after him in Boniface III. who was as we said before openlie by Phocas declared universal Bishop that is Antichrist was now lifted up on his throne Then began all the bowels of the earth that is of the Christian world to be horribly shaken For now the whole clergie is brought under the yoke of the Pope who at length imposed the law of abstinence from marriage upon them Now the doctrine of the Church both concerning the worship of God as also the faith and free grace of Christ is so corrupted as nothing almost remained sound but the bare name Now the mountaines viz. Emperours Kings and Princes if at any time they displease the Pope are sore shaken yea troden under feet by their buls and excommunications Now the Ilands also that is whole nations escape not as we shall hear by and by It would bee tedious to repeat all the disturbances and grievous calamities which this Romane Antichrist hath brought and yet daily deviseth both against Church and common wealth By this earthquake Steeven the 11. through Pipin wroung the principallity of Ravenna with all Italie out of the hands of the Graecian Emperours from whom also Leo III. with the aid of Charles drew away the whole Empire of the West to settle it as some of them boast among the Germaines We need not insist upon histories seeing our owne daily experience doth sufficiently set forth the meaning of this commotion The Sun became black as sack cloth of hair This is the second wonder Christ the Sun of righteousnes shal be horriblie eclipsed that is the doctrine touching his offices and benefits darkned and utterlie defaced We heard before how the Church lost her whitnesse and became black in regard of the manie foule heresies of that time yet something still remained pure in her by reason of some sound teachers who firmlie maintained the truth of Christ But under Antichrist even the Sun is made black as sackcloth of hair that is most black and hurtfull Not that Christ in himself can so be made but because Antichrist by his profession both teacheth and maketh such a Christ It is thought that the haire of sackcloth here spoken of What this sackcloth of hair is is made of the black hair of goats or horses whereof in former time they made mourning garments as may be gathered from many places of scripture these garments did prick the flesh much paine those that ware them Hence the hypocriticall Monkes as Carthusians Cappuzins and other Antichristian frogs who glorie of perfection weare such garments for the beating down of their flesh but indeed hereby as by a true badge they testifie that they live under the darknesse of the Sun here spoken of But say they Christ the Sun of righteousnes is not darkned unto us How the Sun is obsctired in popery For the Pope professeth Christ to be God and man against all hereticks I answer If he should openly cast off the name of Christ then he could not have brought the Christian Church under his bondage neither suppresse the truth as now he doth But his comming as the Apostle witnesseth 2 Thess 2.10 is with all deceiveablenes of unrighteousnes in them that perish So that by the cunning pretence of Christian profession he hath fraudulentlie overthrowne the Church yea herein he hath mainly opposed Christ in that he was looked upon to be a preacher of his name Contra Auxentium lib. 2. cont legis advers cap. 12. as Hilarie and Austin write concerning him The profession of Christs person and of the trinitie was indeed the maske under which he deceived the Church for otherwise Christians would have shunned him as the devill But of what use I pray you is Christ without his offices benefits the which in popery are troden under foot what profiteth it to beleeve that the Turk is the Emperour of the East from whom unlesse it be by thy own deceit thou canst not exspect eyther good to thy self or others Yea say they Papists beleeve not on Christ as the onely mediatour we also professe Christ to be the mediatour redeemer and onely saviour by beleeving in whose merits we must be saved But we have often shewed that this their profession is nothing but as black sackcloth if they would but see it for if indeed they did beleeve Christ to be the onelie mediatour they would not then have made to themselvs so many thousands of mediatours as they have don For doe they not cry to S. Marie to S. Peter to S. Nicolas c. to pray for them If they did beleeve to be saved by the merits of Christ alone then they would not have forged the merits of saintes neither their owne works of Iustification or
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
the living God to whom he graciously communicates himself Let us therefore understand it of the seale spoken of 2 Tim. 2.9 The foundation of God standeth sure having this seale the Lord knoweth who are his and let every one that calleth upon the name of God depart from iniquity This seale Chap. 14.1 is said to be the fathers name written in the foreheads of the saintes First therefore this seale imprinted in the elect is Gods eternal purpose to save them the which however it is not seen by the eye of man yet the elect both discerne and feel the same in their hearts Secondly it is a saving vocation unto faith and wrought externally by the word sacraments internally through the earnest of the spirit Thirdlie it is a true invocation on the name of God that is a sincere profession of the truth by forsaking and detesting al the known wayes of Antichrist To be short it is a true conversion unto the Lord constancy perseverance in the faith of Christ By these notes the sealed ones separate themselves from the dregs of Antichrist and are easily known from all other men therefore they are said to be marked in their foreheads because they are not at all ashamed of their holy profession But wherfore is this marke put upon them The use of their sealing I answere to the end that they may not be hurt by the evil Angels nor seduced by Antichrist led into errour so made partakers of his plagues That Antichrist I say may have no interest in them for beeing sealed they are secure certaine of their salvation in middest of all confusions and ruins This is matter of singular comfort to the elect in that their salvation is certaine that the Lord careth for them Agreeable hereunto is that in Ezec. 9. where the marked ones are preserved while the city in the mean time is destroyed And Rahab having her house marked according to the covenant with the spies escapeth So the Israelites sprinkling their posts with the blood of the Paschal Lamb were delivered while the first born of Egypt perished therfore it is said Rev. 9.4 that the locusts only hurt them which had not the seal of God in the forehead For Antichrist also doth mark his servants with his character as we see Chap. 13. but not to the end they should be preserved but to have power to buy sell his holy wares make marchandise of mens soules trade in his kingdom Now this Character shall not secure them that are marked therwith from destruction but rather draw down Gods judgements upon them for the beast the false prophet all that have received his mark shall be cast into the lake of fire brimstone Rev. 19. 20. And I heard the number of them that were sealed their number is great yet lesse then the number of locusts such as had the mark of the beast in their forehead right hand Nevertheles much greater then men imagine judge a definite for an indefinite For alwayes there have are shall be more witnesses of the truth then Antichrist or the world knowes of a Church I say of sealed ones preserved by thy Lord unto himself as in the time of Elias seven thousand in Israel were reserved who had not bowed the knee to Baal albeit the Prophet then complained that he was onely left The Papists inquire who where the Church was before Luthers time let them receive here an answer from Iohn that when Antichrist thought he had brought al to stoope under him yet then the Lord hath 144000 sealed ones We affirme therfore that a Church of sealed ones was hid in the midst of popery even when the Angels stood on the four corners of the earth to hinder the windes from blowing that is to hinder the course of the Gospel to subject all particular Churches under the power of Antichrist Moreover the number here specified is most perfect twelve ten beeing by the rule of Arithmeticke put together For twelve beeing multiplied by ten makes a hundred twentie ten times a hundred and twentie makes twelve thousand which is the number that was sealed out of each tribe this againe beeing multiplyed by twelve makes a hundred fourtie four thousand which is the compleet number of all them that were sealed For other mysteries I let them passe Out of all the tribes of Israel Ribera understands it literally of the conversion of so many Iewes out of every tribe about the last times under Antichrist proving it from that of the Apostle Rom. 11.26 and so all Israel shall be saved But in this he agrees neyther with himself nor yet with the oracle of Paul For if so bee that all the Iewes shall receive and follow Antichrist as the Messias as the Papists themselves imagine how then shall so many thousand cleave unto Christ And againe if all Israel shall be converted how then shall there bee onely 144000 sealed ones the prophesie of the Apostle I will not here speake of as not appertaining to this place and the rather because in my commentarie on the Romanes I have expounded the same Lyra speakes of the conversion of so many Iewes under Constantine but yet he dares not affirme that such a thing was then accomplished therfore he approves of a mysticall interpretation and applies it to the spirituall Israel that is to such as were converted to the faith of Israel of Christ under Constantine But I have already proved that these things may not be tyed to that time but belong to the ages after under Antichrist There are also some of our interpreters who expound this number 144000 of beleeving Iewes and applie the great multitude spoken of v. 9. to the Church of the gentiles But leaving such mens opinions I follow the exposition of my Anonymus of all the tribes of the children of Israel that is of all nations imitating the faith of Israel because God hath elected some to salvation out of every part of the world Christ also shall have his sealed ones in all places where Antichrist reigneth Besides the beleevers of the Gentiles are often in the new Testament called by the name of Israel as following Israels Abrahams faith Rom. 4. 9.6 For they are not all Israel which are of Israel c. Now these are compared to the twelve tribes of Israel because they succeeded in their place therefore it is said they shall sit on twelve thrones to judge the twelve tribes of Israel who were apostated from God and Christ The distribution therefore of these sealed ones according to their tribes is not to be taken litterally but by a certaine similitude because God hath substituted other special nations in stead of those apostatical tribes in which he hath a certaine number of sealed ones that is ordained to life eternal And the reason hereof is apparent because the twelve carnall tribes of Israel before the
into the sea of this world causeth the same tumultuously to rage against Christ Or into the sea that is among peoples nations princes kings inforcing them to shed much innocent blood and dissipate many Churches This interpretation I confesse in it self is pious and true but doth not as I judge agree with the purpose of this vision my reason is because the devil from the beginning hath been a murderer seeking to devour the Church in which respect there was no use that this thing should be represented unto Iohn in obscure types I therefore doe again with the Catholick glosse compare the sounding of the second trumpet with the opening of the second seal The interpretation of the Catholick Glosse and understand it of the cruel persecutions of Romane tyrants and the remnant of the Church which was preserved from utter destruction For as at the opening of the second seal went forth a red horse that is the Apostolical and following Church appeared red with the blood of the martyrs so there by the founding of the second trumpet is shewed unto Iohn 1. Whence this bloody condition of the Church arose 11. How great evils she should suffer thereby 111. Wherein she ought to be comforted For the first a great mountain burning with fire should be cast into the sea The Scripture familiarly by mountaines notes kingdomes kings and tyrants because of their highnes that is their power and pride as Zach. 4.7 the Prophet thus speaketh concerning the Persian kingdom Who art thou O great mountain before Zerubabel Let us therfore understand this great mountain to be some powerfull kingdom having other kingdoms in subjection as at that time the Romanes had He saw this mountain burning with fire that is their Emperours in wrath cruelly raging against Christian religion This mountain was cast into the sea Now what is the meaning hereof The sea is a gathering of many waters The waters are peoples Chap. 17. by the sea therefore I understand all nations in subjection to the Romane Empire and among which the Christian Churches were here and there dispersed This mountain was cast into the sea that is violently nished upon the world not indeed of unbeleevers but of true belevers that is the Christian Church when as the Romane Emperours as Domitian Trajan Severus Diocletian Maximianus and others imitaring the tyranny of Nero persecuted the saintes even untill Constantines time What followed hereupon The third part of the sea became blood that is as we heard before at the opening of the second seale the Church was made red with the blood of martyrs so here this mountaine with a fierie rage oppresseth many thousands of saintes 9 The third part of the creatures died These are the slaughters Martyrdoms of infinite Christians put to death by the Romane tyrants for the confession of the name of Christ And there is an allegorical analogie betweene the sea and creatures in it the Church and faithfull living in the same And the third part of the ships were destroyed by ships we understand the Churches with their pilots or teachers for by ships Churches are signified many wherof were then lost and destroyed with the Apostles Bishops their worthy teachers these I say were crushed through the weight of this great mountaine not indeed eternally but corporallie onely Now touching this we are to consult with the Ecclesiastical histories of the Churches persecutions of which we have spoken somewhat on Chap. 6. which wil serve for an excellent commentarie on this place Certainely the ship or Church at Rome was in a special manner made red with blood for all her bishops or teachers as it is recorded unto Melchiades suffered Martyrdome under those tyrants Thus therefore this trumpet allegorically explaineth the efficient cause of the second horses rednesse and further amplifies the grievous outragiousnesse thereof But what reason is there Why onely one third of the sea was made blood that the whole sea was not turned into blood and that all creatures ships died perished not but onely a third part I have shewed that this manner of speech is taken out of Ezech. 5.2 Now there the Prophet is commanded not onely to destroy one third part of his hair but the three thirds thereof thereby signifying a totall destruction But here the mountaine shall only make red one third part of the sea and kill the third part of creatures cause the third part of ships to perish which undoubtedly was for the comfort of Iohn and the faithful for however this mountaine were great and rushing with a mighty violence labours to fill all places with fire and blood yet should he be able to hurt but one third part of the Christian Church For two thirds shal bee preserved in safety And the truth hereof is confirmed by histories The fulfilling of this type for both in Rome and all other kingdomes the greater part of Christians were safely kept in the midst of the most dangerous cruel persecutions yea the blood of the martyrs was as it were the seed of the Church for the more Christians were put to death by tyrants the more their number increased in so much that many times even the executioners themselves beholding the confession courage constancie of martyrs became Christians and obtained the same crown of martyrdom with them Moreover it is for the Churches comfort that this burning mountain is cast into the sea for by water the fire is extinguished However therefore tyrants doe much rage for a time yet at length they shall perish the victory shall remain on the Churches side for by faith we overcome the world 1 Ioh. 5.5 The Catholick Glosse interprets this mountain not unfitly of the Romane Empire great indeed yet thrown into the sea which is much greater The sea swallowed up this great mountain and so consumeth and deitroyes the same By the sea he understandeth Christs kingdom of far greater power then the Romane signifying that the Romane tyranny should be swallowed up by Christs kingdome for however Christ seems to bee overcome in his afflicted members yet in truth he conquereth all his tyrannical adverlaries for the gates of hell shall not prevaile against the Church Matt. 16.18 Thus sad and joyfull things are here mixed together by which we see that the iteration of this vision touching the bloody condition of the Church is not in vain Moreover I understand the sounding of this trumpet to be from Domitians time under whom Iohn was banished untill Constantine who repressed the tyranny of his Copartners in the Empire and restored peace unto the Church about the yeere of our Lord 312. The sounding of the third trumpet 10 And the third Angel sounded there fell a great Star from heaven burning as it were a lampe and it fell upon the third part of the rivers and upon the fountaine of waters 11 And the name of the Starre is called Wormewood and the third part of the
Constantius but overcome by banishment at length he yeelded to Valens and Vrsacius Arians to the end he might by this apostasie regaine the Romish chaire His successour Felix II. was a professed Arian Yea all the Bishops of the East except Athanasius and Paulinus as the said Ierom witnesseth against the errours of John were infected with the Arian pest Besides how the following Romane Bishops have behaved themselves may be seen by the histories of Platina Balaeus and others who have recorded their lives and Acts. By the Fountaines I understand the holy scriptures namely the living fountaines of Israel Psal 68.27 By the waters the doctrines and comforts contained in them Now how far this falling starre infected the rivers fountains waters here followes 11. And the name of the starre is Wormwood He describeth the apostasie of this siarre by the effects it is called Wormwood not by a proper name but from the events For by pestilent institutions he did make bitter the third part of the waters that is of the doctrines and comforts of the scriptures turning the same into a deadly wormwood not indeed naturally for howsoever in this respect wormwood bee a bitter herbe yet it is medicinal causeth digestion but theologically it beeing a scripture phrase signifies a vile depravation of justice and equity as Amos 5.7 Yee who turn justice to Wormwood Ier. 9.15 23.15 And sometimes Gods grievous plagues and judgements I will feed them even this people with wormwood The sence then seemes to be thus that these Apostates should make the waters of the holy scriptures so bitter that whosoever drinketh thereof should hazard their eternall salvation Hee alludes undoubtedly to the bitter waters of Marah which the Israelites could not drinke Exod. 15.25 To this bitternes appertaine the horrible confusions of the Eastern and Western Churches by the Arians the contentions of Bishops the oppositions of Councils each to other condemning rejecting and persecuting one the other to the great scandall of the heathens disturbance and destruction of Christian Churches The which Emperours sometimes occasioned otherwhile connived at and sometimes wanted power to suppresse the pride of Bishops beeing lifted up with ambition and envie one against the other they having before put to much power into their hands Of which read the Ecclesiasticall histories of Socrates Sozomenus Theodoretus Evagrius Nicephorus even from the time of Sylvester untill Leo Gregorie For so long I judge that the sound of this trumpet continued Howbeit wee are to take notice that the Church was not destitute of comfort in these evill times For not all the rivers nor all the waters were made bitter neyther were all men killed with Wormwood but a third part onely For Christ even in the midst of all this bitternes and ruin of Bishops did still preserve a Church unto himself And indeed histories aboundantly testifie that there were many faithfull and sound professours of the faith of Christ who resisted the pride and arrogancie of the Romish Bishops as for example the Councill of Carthage of which Augustine was president openly reproved and suppressed the affected tyranny of three Popes viz. Sozimus Boniface Caelestinus over the Affrican Churches The sound of the fourth trumpet 12. And the fourth Angel sounded and the third part of the Sunne was smitten and the third part of the Moone and the third part of the stars so as the third part of them was darkened and the day shone not for a third part of it and the night likewise 13. And I beheld and heard an Angell flying thorow the middest of heaven saying with a loud voyce Woe woe woe to the inhabiters of the earth by reason of the other voyces of the trumpets of the three Angels which are yet to sound THE COMMENTARIE ANd the fourth Angel sounded This Angel sounding the third part of the Sun and Moon and stars was darkned so as the day shone not for a third part of it and the night likewise The former wonders happened here below in the earth sea and waters but these things following are above in the heaven coelestiall signes Riberas Andreas opinion and stars Andreas Ribera and some others understand this trumpet to denote the wonders foretold in Ioel. 2. and Matth. 24. There shall bee signes in the Sun Moon and Starres c. the which should happen alittle before the day of judgement But as yet we are not come to the trumpet praefiguring the end of the world as we shall see by that which followeth Neyther is it probable that these things should be represented unto Iohn in obscure types seeing he well knew they should come to passe as beeing foretold by the Prophets Christ the Apostles Neither doth the praediction of Christ agree with what is here said touching the defect of the third part of the lights Indeed there may bee some allusion in this trumpet to the last signes But without doubt other events are noted by the same Lyra understands the fourth Angel of Eutyches Lyraes opinion who confounding the two natures of Christ said that the divinity was first changed into the humanity the humanity again into the divinity By which pestilent heresie he darkened the third part of the Sun that is of the divinity the third part of the Moon that is of the Church the third part of the stars that is of Bishops of whō many were infected with this heresy a third part of the day Bullingers interpretation Francis Lamberts opinion of the night that is the scriptures of the old new testament Bullinger interprets this allegorie after the same manner yet applies it not to the heresie of Eutyches but of Pelagius Franciscus Lambertus expounds it in a generall way Christ the Sunne shall be smitten when the light of his truth shall be hid then also the Moon the Church and stars the teachers shall faile but he shewes not when and how this was accomplished For my part howbeit the apparitions of this trumpet doe much agree with the events of the sixt seale for as here so there the light of the Sunne Moone and Starres are said to be darkened yet I judge there is a manifest difference For here onely the third part of lights is darkened but there a total defect is spoken of besides the Analogie of the seales and trumpets is to be kept unto what possibly we can Whether the fourth trumpet doth agree with the sixt seale Now there the total Apostasie from the faith by the darkening of true doctrine under Antichrist is denoted but here the beginning and growth thereof onely certain therfore it is that the total obscuration of the Sunne shal be at the sounding of the fift trumpet following So that I doe here again follow the Ecclesiasticall Glosse that the wonders of this fourth trumpet agree with that which happened at the opening of the fourth seale As therefore we saw there a pale horse with
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
hereticks Antichristian Locusts or the devouring armies of Mahumet but alwayes kept the same open in the world His right foot The feet of Christ are said before to be like pillars of fire Many and among the rest my Anonymus understand this of the preachers of the word The right to be some eminent ones The left inferiour ministers for the left foot is weaker then the right By the sea they understand the world by the earth worldly men Now he sets his right foot upon the sea his left on the earth that is by his ministers both of high lower degree he reproved earthly minded people Brightman much to the same purpose understands the right foot to be Christs faithfull servants whom he raised up against Antichrist out of the sea that is out of the viperous brood of the Popish clergie as William Ockam John Wickleffe c. his left foot of secular princes as Ludovick of Bavaria the Emperour Marsilius of Padua Dante 's c. who with all their might strongly opposed the monstrous inventions of Antichrist But we need not make use of so subtile an allegorie This part of the Vision is taken out of Dan 12.7 where Michael the great prince standing for his people is said to have set his feet on the waters of the river In which place no doubt is signified the great armies of the Babylonians at the River Euphrates whom the Lord so restrained kept down by his providence as that they could not destroy his people according to their own pleasure So Christ here sets his feet upon the sea and the earth for so Iohn saw him truely standing in a vision but to what end To set the foot anywhere is to challenge the possession and dominion thereof to himselfe How Christ set his feet on the earth sea The earth and sea denotes the whole world with all that is therein In this place therefore is signified that when Christ shall seem to have lost his possession in the earth sea yet then he shall set one foot upon the sea that is the sea-coast provinces Ilands And his other foot upon the earth that is the mediterranean regions of the Christian world as preserving in all places some remnants of a Church unto himself But when Here now we are to have regard unto the times of the six trumpets for howbeit in Iohns time Domitian and after him Aurelius Commodus Diocletian Maximian other tyrants persecuted the Christians both by sea land and indeavoured to root out the verie name of Christ Notwithstanding Christ set his foot on the sea and on the earth for the Christian Church dispersed throughout the whole earth increased the more by how much it was persecuted Hee set his foot on the sea and earth by the Christian Emperours Constantine and others at what time the whole world seemed to be in subjection to Christ Afterward again when Christ in outward appearance seemed to be thrust out of his possession by the Arian Macedonian Nestorian Eutychinian Manichean Pelagian hereticks yet then he still held his foot fast upon the earth sea for he preserved continually some faithful Teachers Bishops who being zealous of his glory kept alwayes his possession But chiefly when the Bishops of Rome fell from heaven unto the earth turning the doctrine of Christ into wormwood opening the bottomlesse pit whence came out the pestilent smoake of their abominations with those devouring Locusts which tormented men for five moneths as also when the Mahumetane Saracen Arabian Turkish armies horribly destroyed and overthrew all the Christian Churches in the East to the great hazard as it seemed of Christs government and kingdom yet behold even then Christ set his foot upon the earth and sea For he had during al the time of Antichrists reigne in the West alwayes some remnants in the midst of Poperie and raised up verie many witnesses of his truth In the East also some Churches however burthened with the Turkish tyrannie were preserved professed the name of Christ This therefore is a third consolation for the godly that they might not being under the calamities of the six trumpets be discouraged For neyther tyrants nor hereticks nor Antichrists shall ever put Christ so out of his possession as not to have his feet still standing upon the earth upon the sea 3. And he cryed with a great voyce This cry and roaring of Christ serves also to comfort the godly and declares the two former acts For as he will hold a booke open and set his foot upon the earth sea so he will not be silent or mute but have the Gospell to be preached The saving efficacie whereof unto the faithfull is signified by the great voyce but the dreadful effect applied unto the wicked by the roaring of a Lyon Now here againe we are to returne to the times of the six trumpets For the more that tyrants laboured to suppresse the Gospell the louder greater was the voyce the Lyon of the tribe of Juda as he is called Cha. 5.5 roared and prevailed that is Christians embraced the Gospel and joyfully suffered marty rdome for the same It is true the enemies did mightily rage yet were they tormented with a secret dread fearing they knew not what like as of old the Scribes Pharisees chiefe Priests taking counsell against Christ were sore dismayed What doe we say they for this man doth many miracles Io. 11.47 If we let him alone all men will beleeve on him and the Romans shall come and take away both our place and nation And againe what shall we doe to these men Act. 4.16 for that indeed a notable miracle hath been don by them is manifest and we cannot denie it Thus tyrants albeit they stand in feare yet consult together how to suppresse the truth Even so howsoever both these Antichrists are terrified at the Lyons roaring notwithstanding as formerlie they have so still they rage unto this day but all in vaine for at length this Lyon wil consume all his adversaries As when a lyon roareth The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the propriety of the word signifies to roar or bray like an oxe asse or camel Lyons properly are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bellow but it seems the Greeks doe not alwayes observe this difference Some will have that the mildenesse of this Lyon is here noted as giving forth a voyce like an oxe which is a milde or tame creature But this seems to bee too curious and contrary to the scope of the matter What he cryed is not by John set down yet a part thereof seems to be noted in v. 5.6.7 where the Angel sweareth lifting up his right hand c. so that the things next following touching the voyces of the thunders are inserted as it were by a parenthesis Seven thunders uttered their voyces This circumstance is obscure Twise before mention is made of seven thunders In Chap.
to be approved off yet the eating of the booke doth make nothing for it Andreas and they which follow him perceiving that here is spoken of prophesying to come in the last times have imagined much like to the disciples of old that Iohn is not dead to this day but yet liveth with Enoch Elias in paradise with whom after Antichrist is risen he shall come and prophesie against him Touching whose opinion so much indeed is true viz that here is treated of a future prophesying under Antichrist but the rest is false and refuted by Iohn himself Chap. 21.23 All the forenamed opinions therefore are to bee joyned together and then the meaning will appear to be thus that here is a confirmation of the Prophet that he should not because of his banishment desist from his office but goe on to prophesie and thus the commandement may include a promise of his restitution into his former place Yet the heavenly voyce is further to be applied namely to the prophesying which should be renewed against Antichrist in the last times So that Iohn is commanded to eat up the book againe to prophesie not so much in his owne as in the person of all those witnesses of the truth who lived neer the end of the fift and sixt trumpets the sence is therefore that when Antichrist hath long enough raged then prophesying shall againe be restored against him c. Now to prophesie againe To prophesie againe what it is is to bring to light purge reforme wholy to restore to its former brightnesse the doctrine of the Gospell filthily polluted mangled brought to nought by Antichrists Locusts Againe for although the Apostles Pastors Teachers sincere Bishops had formerly published preached the Gospell yet afterward prophesie was oppressed by Antichrist and therefore it was behovefull it should againe be restored by the faithfull preachers of the word This I say must be don for otherwise Antichrist would have thrust Christ quite out of his possession troaden his Church under foot Therefore for the truthes sake of these divine praedictions that the Church perish not but that Antichrists abominations be wholy rooted out it was needfull that prophesie should bee renewed The Thunders indeed uttered their voyces but they did little good therefore other witnesses must be raised up who shall more strongly strike at assault weaken Antichrists kingdome Thus it is manifest that here is promised a reformation of the Church about the last times which shal be expounded in the following Chapter under the two witnesses who shall againe prophesie against Antichrist Before many people and nations and tongues and kings The successe of prophesie renewed is set forth for hereby many peoples nations and kings who before worshipped the beast shall embrace the Gospell forsake Antichrist The which how far it hath and yet daylie is accomplished both in Germanie France England Poland Bohemia Hungary Denmarke Suetia c. all may clearly see who doe not malitiously shut their eyes Thus wee see that here is a preparation and transition unto the following measuring of the tempie of God The Argument Parts Analysis of CHAPTER XI NOw are described the new combats of the two witnesses prophesie ministerie with the beast their martyrdome and vindication also the triumph of Antichristians because they were killed their astonishment and ruin and at last the seventh trumpet sounding the songs of joy and triumph of the Church in heaven also the last judgement the abolition of Antichrists kingdome with the fretting and punishment of the wicked Who are these two witnesses what events they doe prefigure of whom is very obscure Interpreters indeed every one according to his understanding have learnedly thought upon severall opinions But I hardly find one who satisfies himself and the reader And perhaps all humane understanding doth here faile For mine owne part I willingly confesse that herein I stick come short The obscurity chiefly consists in the defining of the moneths dayes and moments of times the resolution whereof cannot fully be had but by the bright beames of divine revelation Yet notwithstanding I doubt not but by blessing of God the observation of our method will afford us some little light in this mysterie Hitherto the two former Acts of this Vision have been Parallels as answering each to other The first was the proposition of the Churches calamities under the sound of the six trumpets that is under the heathen tyrants hareticks Apollyon the king of Locusts and Mahumet Chap. 8. 9. The second is of the comforts of the afflicted Church under the said enemies Chap. 10. Now followes the third Act Chap. 11. unto ver 15. which is an amplification of the foresaid calamities describing the renewed combats of the Saintes with the Westerne Antichrist The Westerne Antichrist more hurtfull then the Easterne as beeing much more cruell and hurtfull unto the Church then the Easterne considering how the latter tyrannized by open force and warr killing onely the bodies of them who submitted not unto his yoake whereas the other tyrannizeth over the soules with all deceiveablenesse of unrighteousnesse lying signes moreover torments the consciences of them who enslave themselves unto him with torments far worse then any kinde of death as we have heard in Chap. 9. But chiefly it describeth the occasion and cause of those combats namely the purging of the Evangelical doctrine from Antichristian defilements with the reformation of the Church by the preaching of the two witnesses in the latter times of the fift and sixt trumpets as also the successe of the reformation and what should happen both to the witnesses and also to Antichrist Lastly the fourth Act is added by the sound of the last trumpet relating the happie change of all former calamities in the last judgement when as Christ the judge destroying the kingdomes of his adversaries will render a reward unto his servants and punishment unto the wicked Chap. XI from vers 15. unto the end This method beeing observed the reason is plaine why the last judgment is againe treated of in the end of this Chapter now without this we grope in darknesse many imaginarie things are in vain devised The parts therefore of the Chapter are two I. FIrst a prophesie of the reformation of the Church under Antichrist unto vers 15. II. The sounding of the last trumpet from vers 15. unto the end The former part hath a twofold oracle The first general commanding Iohn to measure the temple that is to purge the Church from the filth and corruptions of Antichrist vers 1. To leave out the inward court and shewes the cause thereof vers 2. The second speciall declaring the manner of the future reformation viz. by the ministerie of two witnesses consisting of four particulars I. A description of the witnesses 1. From the time of their prophesie from their habit v. 3. 2. From their dignitie esteem with God v.
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
Priests Yea Clemanges affirmeth that of old time it was their proper charge to carry the dead and to serve about buriall affaires Thus of carriers of the dead they are become the Lords of the Church The sects of Canons and Monkes arose one after the other out of the earth neither is their originall very ancient as we may see in the History of Hospinian touching the originall of Monkes As for the Jesuites it is certaine they sprung up even in the memory of our fathers Anno 1540. out of the dunghill of the Spanish Souldier As therefore the former Beast did not rise at one instant out of the Sea but by degrees so this riseth out of the earth not all at one time but leisurely and as it best stood with Antichrists necessity and profit and established his kingdom from time to time by sundry instruments Having two hornes like the Lamb This Beast in his hornes is likened to the Lamb or Christ in his speech to the Dragon or the Devill in his power to the former Beast or Antichrist Now what is all this but to teach us that Antichrist should seine himself to be Christ or Christs Vicar which title Gregory VII that most wicked Sorcerer did first assume unto himselfe and by his diabolicall doctrine seduce the world Hornes signifie power The Lamb hath seven hornes Chap. 5.6 signifying his absolute and perfect power The Beast hath two like unto these In the similitude I observe his hypocrisie in that he hath but two his defect of power he arrogates indeed all the power of the Lamb unto himself But he comes farre short of it for Christ remaines infinitely more powerfull then he The which makes much for the consolation of the godly Some understand the two hornes of the Popes double sword which is not amisse For howsoever the Lamb never exercised any secular power but alwaies put it off from him Extra de major o … d. C. unam sanctam yet Antichrist in pretence of the Lamb hath violently taken it unto himself because the Lamb said Behold here are two swords it is enough Like a Lamb In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to the Lamb. Hence some doe thinke that these hornes are not likened to the hornes of the Lamb Christ but indifinitely to the hornes of a common Lamb or Sheep But it hath been shewed before that Christ is called a Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well without as with an article and more examples hereafter follow Let the antithesis here suffice And he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Dragon where the words of the Beast are not likened to a Dragons speech indefinitely as Ribera feineth for Dragons indefinitely taken do not speak but to the speech of that Dragon viz. the Devill which in v. 2. Gave his seat to the Sea-beast And yet it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Dragon without an article The likenesse therefore of his hornes to the Lambs signifies not in generall a lam-like hypocrisie that being a goat he should feine himself a sheep But in particular his Christian hypocrisie who being indeed the Antichrist should yet falsly boast himself to be Christ or Christs Vicar To this also we may referre the hypocrisie and fraud of his whole ecclesiasticall fraternity Franciscus they say that Angelicall Monke bore in his body the wounds and marks of Christ Thus also the hypocriticall Jesuites falsly assuming the Lambs name speciously deceive the world c. But let us hear his speech And he spake as the Dragon And for But. In his hornes there is a feined simplicity of the Lamb But his speech bewrayes his guile like the asse by braying was discovered though in the Lyons skin so this Beast had not the voyce of a Lamb but of a Dragon Hitherto we read not that the Dragon spake but gave his throne to the former beast as also his mouth by which the same is governed vers 5. the which the Beast opening spake great things and blaspemies vers 6. The Beast therefore speaking like the Dragon uttereth likewise great things and blasphemies by the instinct of the Dragon that is the Devill for the Dragon is the Devill Chap. 12.9 This is the letter Now the speech of the Beast is nothing else but the doctrine he preacheth as if it were the Lambs but in truth it is the Dragons The Apostle calls it a lye because the Dragon is a lyer and the father of lies his comming is after the effectuall working of Satan with all power and signes and lying wonders that they might beleeve a LYE because they received not the love of the truth that they might be saved Antichrists doctrine therefore is false and blasphemous touching the Scriptures justification of sinners of merits and humane satisfactions of the sacraments indulgences jubilees fasts forbidding of meats and marriage to Priests 1 Tim. 4.3 the which the Apostle expresly termes the doctrine of Devils and for this diabolicall language the Beast here is generally afterward called the false prophet as Chap. 16.13 and Chap. 19.20 and Chap. 20.10 12. And he exerciseth all the power of the first Beast before him Thus much of his hornes and speech his power followeth and it is the same with the former Beast Because howsoever this Beast differs in rising and type yet really and in power he is the same Antichrist all whose power no man but himself shall ever exercise Now this power was both to speake great things and blasphemies as also to make war with the Saints and lastly to command every kinred and tongue and nation all which this Beast also exerciseth In that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him or in his sight it imports the manner how he exerciseth the same power because he not onely blasphemeth makes war and seduceth immediately by himself but also by the help of his Legates a latere who do all things in his sight that is according to the appointment beck and pleasure of the Beast whatsoever things these do the Beast is said to do Now what is this but that for these five hundred yeares and more as Histories testifie the Legates a latere or Cardinals do all things in Emperours Courts by the authority of the Pope their master determine Councils direct the decrees thereof at his beck and for the establishing of his power Thus also his Inquisitours and chiefe Apostolicall Notaries such like agents execute al wicked acts against the Saints according to the wil of the Pope see Sextus Decret l. 5. tit 2. de Hereticis per totum And causeth or maketh the earth and them that dwell therein Here follow divers effects of his power Six effects of the beasts power which he executeth partly by himself and partly by his vassals He maketh This respects his doctrine that is he preacheth commandeth and forceth viz. by his Emissaries and
the Sea with many waves and confusions It is of glasse Why the sea is said to be glasse so said first because it is clear as glasse that is perspicuous and open to the eyes of God for God sees the secret counsells and hidden endeavours of the world and Antichrist secondly because it is bright like Chrystall for the pompe and lustre of the world bewitcheth Antichristians Thirdly because its weak and brickle as glasse for the world passeth away with the lust thereof The favour and prosperity of the world is glassie for when it most shineth it is then broken Lastly The sea for the most part is like glasse in colour hence the Poets call the Sea Mare vitreum undas vitreas the glassie Sea and glassie waves It is mingled with fire viz. of afflictions and calamities in which the godly also are often involved however they stand as conquerours upon this sea because they trample the world with the delights and baites thereof under feet neither are they of the world nor removed from their station by the fire of affliction but persist constantly in the faith unto the end This indeed the Saints triumphant have fully attained unto and we who are yet in the body in part for it is our duty also to stand on the sea that is to trample the world under our feet Or they stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh or besides the sea because they are not part of the sea or world but separated and redeemed from the world as in Chap. 14. ver 4. And this sense I like best because by the following verse it appears here is an allusion to the red sea by which the Israelites standing saw the Egyptians drowned and rejoicing over their destruction sang songs of praises to God Having the harps of God By an hebraisme the harps of God are put for such as are rare and of a most sweet sound The harps of God for with the Hebrews whatsoever are said to be the things of God are excelling things worthy his high Majesty so the mountaines of God the Caedars of God the City of God that is very high and great It is opposed to the harpes of David and of other Saints by which they sometimes praised God These are infinitely sweeter in sound for these harpers sang a new song which none could learne but they that were marked with the seale of God unknown also to the former Saints viz. touching the weakning and ruine of Antichrists kingdome by these harpes that is by the preaching Prayers and sweet confessions of these Champions 3. And they sing for they sang viz. with their harpes together with their voyces like to joyfull harpers But what sing they The song of Moses the servant of God We have a twofold song of Moses One of thanksgiving which he sang with the Israelites by the red sea for the overthrow of Pharaoh and the Egyptians I will sing unto the Lord for he hath triumphed glorioussy the horse and his rider hath he thrown into the sea Exodus 15.1 The other of praises celebrating Gods wonderfull benefits unto the Israelites Deut. 32. Both may bee here understood but cheifly the former because of the similitude for as then the Israelites standing by the red sea sang with Moses their leader a triumphant song unto God for the drowning their adversaries under whose bondage they had a long time groaned so the saints being brought thorow the vast sea of this world do joyntly sing praises to God and blesse him for their deliverance from the most cruell bondage of Antichrist And hereby they intimate not obscurely that Pharaoh and the Egyptian servitude was a figure of the Churches bondage under Antichrist And the song of the Lambe that is praising the Lambe for his benefits bestowed on the Church Divers songs we have already heard In Chap. 4.11 The songs of the Revelation The elders sing to him that sate on the throne Thou art worthy O Lord to receive glory Chap. 5.9 The Elders againe sing a new song to the Lambe Thou art worthy to take the Booke and to open the seales thereof for thou wast slaine and hast redeemed us to God by thy blood and hast made us Kings and Priests to our God c. Vnto which song the Angells and all creatures do there by mutuall accord sing Amen Chap. 11.17 they likewise sing to God Wee give thee thankes Lord God Almighty c. A like song wee heard Chapter 2. ver 10. Now is come salvation and strength and the Kingdom of our God c. Againe in Chap. 14. the company of harpers sang a new song to the Lambe standing on Mount Sion This therefore is the song of the Lamb by which the triumphant Church or the heavenly companies celebrate the Lambes victory and their own over Antichrist Now this title affords a cleer argument to prove the divinity of the Lambe 34. Argument of Christs deity considering that to him this wonderfull worke of the conquest over the beast is attributed by the Saints But now let us hear the song It seemes to be collected out of divers places of the Psalmes and Prophets by which these divine singers commend unto us the authority and dignity of the Scriptures As from Psal 86.10 they publish the great and wonderfull workes of God Great because they fill heaven and earth Wonderfull because they are unsearchable and beyond humane reason such are the works of creation and the government of the world our redemption and preservation of the Church in this life from Psal 25.10 they celebrate the true righteous wayes of the Lord for all his paths are mercy and truth Gods wayes are his counsells and judgements about the Church and the enemies thereof And though he suffers the godly to be afflicted and fore troubled and the enemies to bear sway and flourish which indeed seems unjust to flesh and blood yet the wayes of Jehovah are righteous for he knowes wherefore he doth the same and the event shews that his wayes are all right and good for in the end he performes his promise to the Saints in preserving and delivering the Church and in punishing and destroying the adversaries by which he declareth that he is constant in his promises true and omnipotent in his threatning Lord Almighty King of Saints Thou onely art holy By these Epithites the Saints extoll God above all adversaries and stirre up their own confidence and joy for seeing he is omnipotent he can easily cast downe his enemies If King of Saints then he can strongly defend his holy Church If onely holy or most pure then he alone not the creatures is to be served and cleaved unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King of Saints so all greek copies read it excepting Montanus who reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the Nations and also Andreas from Ierem. 10.7 Who would not fear thee O King of nations The old Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of
of the Ancient Romane Empire onely as in these expressions He changed my wages ten times This people hath tempted me ten times for many times or often Now this could not be said of the seven former heads because the Angell did distinctly number them Thus it cannot be obscure who these Ten Kings are Vndoubtedly they are all such as hitherto have held the Christian world at the appointment and command of the Romish Pope Of which read Angustinus Steuchus touching Constantines donation against Valla Sect. 94.97.103 where he maintaines that all kingdoms in Christindome as Hungarie Spaine France England c. are subject and tributary to the Pope Which have received no kingdome as yet We have shewed who the Ten Kings are now of their originall when and with what successe they should reigne At the time of the Revelation they had not as yet received the kingdome for hitherto the sixt head reigned in the Romane tyrants The seventh head also was to reign a short space on the mountaines of the woman in Rome and afterward some while out of these mountaines at Constantinople in the Christian Emperours before this also the beast having swallowed up the seventh head was to be made the Eight king The word therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as yet notes the time from the revealing of this Prophesie which was Anno 14. of Domitian and of Christ 96. untill the Empire of the West taken from the Greeks by Pope Leo and given to Charles anno 800. being I say 704 yeers But receive power For shall receive by an ennallage usuall to Iohn which the Particle not yet sheweth for if they had not then as yet received the same it shews that they should receive kingly power afterward But when In one houre with the beast Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One houre and so rendred it signifies the little time their kingdom should continue But the Angell sheweth not how long their power should continue but when they should receive the same For what kind of kingdom would that be to continue but one hour Therfore the old Version and Beza do more rightly render it In one houre as in Chap. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hour I will come that is in or at what houre And Iohn 4.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday at the seventh houre Now here an houre is not astronomically taken for the twelth part of the day 1. Ioh. 2.18 but metaphorically for an indefinite article of time as Iohn in his Epistle little children it is the last houre that is the last time so here in one houre is to be understood at one and the same time they shall receive their power with the beast namely when the beast shall come to be the Eight king usurping the Empire of the West and armed with both Monarchicall swords Thus undoubtedly the holy Ghost points as with the finger vnto the history of Leo III. that when he began to create Emperors and Kings then also he began to be the Beast and the Eight King With the Beast The old Version After the Beast as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Beast Neither do I find it otherwise in any Copy though Alcasar saith he hath but alledgeth no Author The sense comes much to one for whither they shall receive power one houre after the Beast or at the same houre with the beast yet shall they reigne together but we are rather to keep to the Greek reading and sense They receive power in one houre that is at one and the same time with the Beast They receive From whom from the Beast who out of the fullnesse of his power shall give kingdoms unto them not so for the Angel saâ—th not from the beast but with the beast for how soever they shall receive it through the wicked means of the beast yet they receive it from God to whom onely it appertains to give and transfer kingdomes and from whom is all power But the holy Ghost thus speaketh that they are to receive their power with the beast for two causes First The kings received power from God because although the translation of the Empire under which the welfare of other kingdomes is contained was brought to passe by the rashnesse and boldnesse of the Beast Notwithstanding God himself intending to punish the intestine dissentions and other sins of the Eastern nations did by means of a necessary and lawfull war of Charls against the Lombards the destroyers of Italy and the Empire justly translate the Imperial state from the Greeks unto the French seeing it is God that ruleth in the kingdoms of men Dan. 4.25 and giveth them to whomsoever he will And therefore the kings here received their power not from the Beast but from God although the perfidiousnesse of the Beast came in between like as in the Schisme of the ten tribes notwithstanding the sedition of Ieroboam yet that alteration of the kingdome is ascribed to God Return ye every man unto his house because this thing is of Iehovah 1. kings 12 2. Therefore by this circumstance the spirit again points unto the history of Leo that when he began to create Emperors and kings Then also he began to be the Beast and Eight king Whence it is manifest that when the Romane Pope boasteth of the translation of the Empire from the Greeks unto the French and Germanes he glorieth in nothing but in his owne wickednesse and seditious perfidiousnesse Secondly because the kings were so to receive power as to have the same with the Beast that is to reigne with his favour they should have it I say for his advantage not without the Beast but with him that so the Beast might reign with them and by them For the Pope will not be accounted an Emperor or king but will have with and under him other Emperors and kings of his own inauguration and making as his vassals Therefore are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it were kings which indeed shall bear the title and ensignes of kings yet shall they not be absolute kings as the seven heads were and therefore Ribera saith most truly They shall have indeed the name of kings But in truth Antichrist himself shall reignt and they obey him For they shall onely be intrusted by the Pope and hold their kingdomes from him evther directly as Fee-Farmes or Coppy-holds or indirectly as sworn to the Church of Rome Thus I rather take the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As because of the following matter which confirms this sense then of the obscurity of these kings who in comparison of the former Mouarchy shall be but the shadows of kings as it were although this sense be also true and agrees with the former Notwithstanding that which is spoken of one hour is not so to be taken as if all these kings received their power together but with some
corporally raised Therefore these also Answ I. The Antecedent is denyed for neither doth that type speake of a corporall Resurrection according to the Letter but of a successive living againe as was there shewed II. They who confound them with these shew that they are but strangers to the Revelation for these Martyrs and Confessours belong to the first ten Ages from Christs birth The other two unto our last times in which the Temple was to be measured or the Church purged from Popery Objec VIII The Prophets and many Martyrs came forth out of their Sepulchres at Christs death on the Crosse Mat. 27.53 according to the Prophesie of Daniel Chap. 12.2 Neither was that corporall Resurrection any way derogatorie to the Article of Faith touching the future universall Resurrection Therefore also these Martyrs lived againe corporally neither is it any way derogatorie to the universall Resurrection of the dead Answ Whether those Saints whose bodies came out of the Sepulchres and appeared to many after Christs Resurrection to testifie the efficacie of his Death were Prophets or Martyrs appeares not from the Text neither is it a point of Faith to know the same However the Prophesie of Daniel cannot without wresting bee applied to these which expresly speaketh not onely of the Resurrection of such as shall be saved but of the damned also that is of the last Vniversall Resurrection But that speciall and corporall Resurrection of those Saints is certainly to be believed because it is written neither can it be derogatorie to our beleefe of the universall Resurrection seeing the Scripture doth plainely except this from that But this Resurrection of the Martyrs a thousand yeers before that is not to be beleeved because it is not written but onely as we have shewed sought to be maintained by wresting the words of this Prophesie yea it derogates from the Faith because he that beleeveth this cannot beleeve the other viz. that there shall be a universall Resurrection at the last day Objec IX Christ promised it should be so Mat. 19.28 Luk. 22.28 In the regeneration when the Son of man shall sit in the throne of his glory ye shall sit upon twelve thrones judging the twelve Tribes of Israel c. Answ These indeed are most sweet promises of our Saviour touching the singular rewards of the Apostles in Heavenly Glory and touching the large recompence of their labours and losse of all things which here they sustained for the sake of Christ But it is erroneous to beleeve that here any thing is promised touching a corporall resurrection of the Martyrs that shall be before the rest of the dead and of a golden Age to continue a thousand yeeres before the last day in which the Martyrs reigning with Christ in Heaven the Iewes beeing joyned to Christians and freed from the yoke of all adversaries shall as the opinion of some is serve Christ in all manner of prosperity and peace Let such I say see too least they erre and diligently consider Act. 3.21 that those rewards are promised to be fulfilled in the regeneration or restitution of all things at the last day promised also Mark 10.30 with persecutions which things are plainely repugnant unto the Millenary Resurrection and peace before the last day Lastly they pretend that it were greatly for the comfort of the Martyrs if they knew that a little after their martyrdome the thousand yeers being near at hand they should rise againe and ascend both in soule and body into Heaven and reign with Christ a thousand yeers before the rest of the Faithfull Answ To seek for comfort in a doubtfull thing is to feed upon the wind in a false thing to mock with ones selfe and with God neither is it without impiety how pleasing soever it seems to humane wit forasmuch as faith cannot be had in a doubtfull or false matter such as is this Corporall Resurrection and so no solid consolation But this is solid and double comfort to the Martyrs if from the sure word of God they do beleeve that their Soules as soone as they goe out of their bodies shall live and reigne with Christ in Heaven and that at the last day when their brethren and fellow servants who are to be slaine on earth shall be fulfilled their bodies also being raised up by the Son of God Rev. 20.4 Ioh. 6.40 Rev. 6 11. Rev. 22.5 they shall reigne with him for ever and ever in Heaven TOVCHING THE OPINION OF THE OLD CHILIASTS HAving expounded and vindicated the true meaning of this Prophesie it remaineth in the last place to lay downe and weaken the false opinion of the Old Chiliasts who understanding this Prophesie corruptly according to the Letter and not according to the Analogie of Faith did thence invent this Jewish Fable which Austin hath set forth in these words Lib. 20. de C. D. C. 7. That as the world was created in sixe dayes and the seventh was a Sabbathisme so the world should continue sixe thousand yeers and afterward should follow a Sabbathisme in the last thousand yeers namely by the Saints that shall rise and celebrate the same which opinion he saith might be somewhat tollerable if it were beleeved in that Sabbathisme some spirituall delights should come to the Saints through the presence of the Lord. For we also were sometime of this opinion but seeing they affirme that such who should rise againe shall enjoy carnall Feasts and eat and drinke beyond measure and modesty these things cannot be beleeved but by carnall men and therefore such as were spirituall called them that believed these things CHILIASTS being a Greek word and by us may be rendred MILLENARIES The first Author of this opinion Papias author of the Chiliasts opinion as Eusebius recordeth Lib. 3. Hist Cap. 33. was Papias whom Irenaeus and Hierom at which I wonder make to be a hearer of the Apostle Iohn where as Papias himselfe in the Preface of his worke confesseth that he never heard or saw the Holy Apostles but saith that he received this tradition from the Elders of the Apostles Now Eusebius also writeth of this Papias that being pious yet too credulous and of little soliditie he tooke up many Fables for Apostolicall truths because he understood the Apostolicall Interpretations amisse and that he became ringleader of the Chiliasts error unto many who followed his traditions among whom also was Irenaeus Hence almost all the Elder fathers Many of the fathers held the opinion of the Chiliasts following the antiquity of the tradition and authority of so great a man who was accounted a Disciple of the Apostles became Chiliasts IUSTINUS Martyr dial cum Tryphon Judaeo IRENAEVS Lib. 5. Cap. quinque extremis not long since published at Paris and annexed as a filthie clout to his workes but it had bin better they had buried the same in eternall oblivion then to uncover the secret shame of so worthy a Father NEPOS a Bishop of Aegypt whom DIONYSIUS ALEXANDRINVS
demaunded he is present undoubtedly by Gods Commandement now to shew unto Iohn to whom before he had shewed horrible things things acceptable and pleasing Before he saw a most filthy Harlot the Beasts Whore now he sees a chast Spouse the Lambes Wife This Bride is the glorified Church Therefore he cals her the Lambes wife now deservedly brought and delivered unto the Heavenly Marriage Feast But how saith he I will shew thee Seeing Iohn saw her before ver 2. I answer he had seen her a far off being in the wildernesse But now he is invited to looke upon her more neer at hand Hitherto the occasion 10. And he carried me away in the spirit This is the third time that he was ravished in the Spirit First in the I le Patmos Chap. 1.9 which ecstasie or trance was without any locall translation Secondly when he was carried into the Wildernesse Chap. 17.3 Thirdly now beeing carried to a great mountaine In Chap. 12. v. 18. it is said he stood upon the sand of the Sea when he saw the Beast ascending out of the Sea But that place hath it ambiguously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and third person neither is there any mention of an ecstasie But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee carried mee saith he in the Spirit intimating a translation not corporall but visionall Thus much for the manner of the Vision He addes the place To a great and high Mountaine Some from this Mountain observe divers Allogories touching the greatnesse and height of things caelestiall and of the Church it selfe applying to this the promise of God Isa 2.2 In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines and shall be exalted above the hils and all Nations shall flow unto it and many people shall goe and say come yee and let us goe up to the mountaine of Jehovah c. In which Oracle is contained the calling of all Nations unto the Church of the New Testament which of old was shadowed out by the Temple of mount Sion But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine Therefore I see no other use of this great and high Mountaine then that from it Iohn might the better view the Holy Citie and Bride of the Lambe And he shewed unto me a great Citie He had promised before to shew him the Bride the Lambes Wife For which he shewes him a Citie because the glorified Church is both the Lambes bride and the Citie of God A Bride because of her Spirituall Marriage with the Lambe and her Chastitie and Heavenly ornament with which shee shall shine for ever with Christ A Citie because of the most magnificent building comely order invincible strength and steadfastnesse by which she shall stand for ever against all the gates of Hell The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here rather to be rendred by the latine word Vrbs then Civitas For Civitas commonly signifies the multitude and the priviledges of Citizens but Vrbs the building it selfe as the Wals Gates Streets Palaces Houses Temples c. He calleth it Great as before v. 2. viz. in largenesse ornament and glory for it is the great Citie of the Great God full of Citizens Holy in purity and heavenly cleannesse without all defilement and filthinesse The name thereof is Ierusalem that is where peace is seene from the Hebrew Jireh salem Lib. 7. de bello Iudaico cap. 18. that is to see peace of old it was the head Citie of Judea builded by King Melchisedec as Iosephus writeth and was the Court of David the Seat of the Temple and divine worship and a Type of the new Church and therefore the glorified Church retaines the same name because she shall see everlasting peace Comming downe from God out of heaven It did then indeed visionally descend that Iohn might see it But in truth the Church also descendeth from Heaven because hence it hath taken her originall See ver 2. as being founded in the eternall election and love of God and all the glory and happinesse she receiveth is from the grace of God 11. Having the glory of God Being to declare the most magnificent structure of this Citie he begins from the glory and light thereof For Cities take not the least commendation from the qualitie and heathfullnesse of the aire and pleasantnesse of the place This Citie for its aire and most healthfull situation hath the glory of God that is the majesty of that inaccessible light which God inhabiteth then which nothing can be thought on more excellent and glorious This glory is expounded ver 23. And her light The Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly not light but a lightsome body casting forth light from the same Two such great Lights God in the beginning set in the Firmament the Sunne and the Moone What this is he wil shew us in ver 23. Now he speakes of the qualitie thereof LIKE VNTO A STONE MOST PRETIOVS even like a lasper By which Allegory he intimates the unspeakable excellency of the light For a most pretious stone is incomparable most bright and most desirable Like a Jasper stone This is a most noble Gemme of it are divers sorts of excellent vertue Lib. 37. c. 9 and as Plinie writeth it is used in all the East for a preservative against the most pernicious poyson Like to Chrystall Then which nothing is more bright See before Chap. 4.3 or cleare striving as it were with the Sunne in brightnesse See above Chap. 4.6 It sheweth therefore that the light of this Citie is not onely healthfull dispelling all poysonous and hurtfull things but also most bright Why doth he not liken it to the Sunne This Citie shall have neither Sunne nor Moon but that which is clearer then the same Perhaps also because the heat of the Sun is troublesome the coldnesse of the Moone is usually hurtfull to the body but here shall bee nothing either troublesome or hurtfull 12. And had a wall Now he describes the parts of the Citie most obvious to the sight externall and internall Hee begins with the wall compassing the streets about for it is convenient that a Citie bee invironed and fortified with wals that the lives and estates of the Citizens may be preserved from the incursions of adversaries and wild Beasts For wals are called Mania a muniendo of fortifying These must be high thicke and strong Such was this wall great in thickenesse and very high as in ver 17. ANDREAS saith By this wall we may understand the hedge of Gods safeguard and protection Wherefore it signifies that the life and safety of the glorified Church is sure and in no danger of externall force or hurt because the wall of Gods omnipotencie defendeth and keepeth the Citie But it will not hence follow seeing the
of the same thing asserting to us the certainty of the Prophesie by the testimonie of his senses because he heard and saw al things to be so Now an Eye-witnesse is worthy of credit especially he being a good man yea an Apostle whom the Character also here doth not obscurely shew to be the Writer for thus also he confirmeth the truth of his Gospell by professing himselfe to be an Eye-witnesse and Faithfull Disciple of Iesus Christ And he that saw it Ioh. 19.35 21.24 bare record and his record is true And afterward This is that Disciple which testifieth of these things and wrote these things and we know because his testimony is true And when I had heard and seene Againe hee recordeth his failing about worshipping of the Angell and that the Angell reproved him for the same commanding him to worship God onely The same thing fell out Chapter 19.10 see the Exposition there Some may wonder how an Holy Apostle should so suddenly twice stumble at the same stone For a little before he heard that the Angell was his fellow servant unto whom to ascribe the honour of adoration due unto God alone was sacriledge notwithstanding forgetting both his failing and reproofe he againe falleth into the same errour of vitious worship Now what should this teach us but that such is the infirmitie and inconsideratenesse of the Saints oftentimes in this life that except they bee sustained by God they fall not once but many times even into the same error In speciall it sheweth the pronenesse of our nature unto Idolatry For if it happened unto the Apostle Iohn that he could not as it were abstaine from unlawfull worshipping of the creature what wonder though the Christian world be wholly fallen to worship Angels and Saints yet least the world should abuse Johns example to maintaine their Idolatry he not onely ingenuously confesseth his failing but also sets downe the Angels reproofe attributing adoration to God onely that such as fall into the same sin might likewise repent 9. Worship God By this thunder-bolt the whole Idol-worship of Papists is dash't who not content after Iohns evill example to worship Angels fall down also before dumbe Idols Religious adoration is simply demed unto creatures and religiously adore the creature As for the frivolous cavil of Idolaters that the Angell refused not the worship of Duleia but only of Latreia it is altogether false for absolutely without any distinction hee removeth religious adoration from himself saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore God Brightman thinkes that John did not fall downe againe to worship the Angell but telleth what happened before Chap. 19. ver 10. But the order of the narration argues the contrary For John seemeth as it were to bid the Angell now farewell and so in a way of thankfullnes would againe thus reverence him The words also of the Angell ver 9. somewhat differing from his former do argue that Iohn would have worshipped him the second time For before hee said I am thy fellow servant and of thy brethren that have the testimony of Iesus But here I am thy fellow servant and of thy brethren the Prophets and of them which keep the sayings of this Booke However it be it is observeable that he saith I fell downe to worship him therefore he did not yet worship him but composed his bodie to do it wherefore also his unseemly gesture is by the Angell reproved Whence it appears that Idolaters falling down before Idols sin grievously not onely in adoration but also in their idolatrous gesture it selfe 10. And he saith unto me Seale not Before Chap. 10.4 he was commanded to Seale the voyces of the thunders here hee is forbid by the Angell for the word SAITH belongs to the Angell to seale the words of this Prophesie which commands seeme to be repugnant but are not because they respect divers times and objects He was commanded to Seale the voyces of the thunders and not to write them to signifie that the Gospell should bee despised in Antichrists Kingdome as there we expounded Here he is forbid to Seale that is conceale this Prophesie but to publish the same that it might be read and known of all least any man under pretence of ignorance should not beware of Antichrist Now it is a metaphor taken from Notaries who seale Letters that every one may not read them Or from Book-sellers who keepe such Bookes shut with claspes as they will not have read as above wee said touching the Booke that was shut and sealed For Letters and Books that are sealed and shut cannot bee read and understood Now God used to command the Prophets to Seale their Prophesies when the accomplishment of them should be a long while after so as it was not so needfull for the present to be read Thus Isaias is commanded to Seale the Testimony Isa 8.16 Dan. 8.26 Dan. 12.4 And Daniel to shut up the Vision but thou saith he shut up the Vision because it shall bee for many dayes And afterward But thou Daniel shut up the words and seale the Booke even to the time of the end signifying that the Iewish people should not see those things which were a long while after to come to passe under Antichrist Iohn on the contrary is forbid to shut up his Prophesie because the time is at hand to wit in which the Prophesie shall begin to be fullfilled touching the persecutions of the Christian Church and the remedies thereof as wee observed ver 6. and therefore this Prophesie was to be spread abroad that all men might know the same If then the Angell commandeth that this Book be published and made known to all it followeth that it ought to be read understood and observed by us and that we in the diligent reading and meditating on the same doe obey the Angels praecept But Antichrist on the contrary commandeth that this Prophesie The reading of holy Scripture ought not to be prohited and all the rest of Holy Scriptures remaine sealed and shut up saying that they cannot be understood and forbids all excepting a few of his Clergy the reading thereof that hee may the more securely impose his vile impostures upon the common people 11. He that is unjust let him be unjust still Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that doth injury c. He alludes unto the words of the Angell Dan. 12.10 Many shall be purified but the wicked shall do wickedly c. some take the words as a free permission unto every one to doe and live according to his liking as if he should say Let every one do what pleaseth him best I will force the will of no man Andreas Ribera In the meane while let every one expect an issue according to his deeds the latter indeed of which is agreeable to the scope but the former brought in to establish free will is altogether contrary to the scope and to the nature of God who doth not freely permit but
us to cast that which is holy Of the rest whose portion shall bee in the Lake of Fire wee have treated on Chap. 21. ver 8. He expresly puts lyars both here and before in the last place understanding perjured double-hearted and deceitfull persons mockers of religion that we might understand that this kinde of men is most hurtfull to the Church and Common-wealth because by adulterating and falsifying all Divine and Humane Truths they with divelish craft overthrow and teach others to weaken all the sinewes of Ecclesiasticall and Politicall society Of this sortof men the Jesuites are the most emminent at this day in Schooles and Churches And the Machivellians in Courts Polities and Campes For RIBERA doth rightly observe that Christ in speciall mentioneth those vices which should most reigne in Antichrists time Now wee know that these evils are most rife in Popery See Chap. 21.8 16. I Jesus have sent my Angell Least it should be uncertaine what person it was that said Behold I come quickly I am Alpha and Omega he tels his name I Jesus and professeth himselfe to bee the Author of this Revelation and the more to commend the dignity thereof to our care and studie hee sheweth that for our sakes he imployed and sent his Angell to testifie the same unto us Wherfore let it not be irksome reverently to read continually to meditate and carefully to observe the same with all readinesse of mind Here therefore the Lord Jesus confirmeth what the Angell before said in ver 6. The Lord God of the holy Prophets sent his Angell as if he should say It is so I Iesus have sent my Angell XLVI Argument of Christs Deity Eph. 1.21 Phil. 2.9 Hebr. 2.9 Mat. 18.10 Act. 12.15 Heb. 1.14 hereby professing himselfe to be the Lord God of the holy Prophets What Hereticke dares gain-say this He also makes himselfe Lord of the Angels for saith he I have sent my Angell viz. as being my owne by subjection He is Lord of the Angels as God and as man he is lifted up above all power as Lord and head over all things The Angels also are said to be ours not by naturall subjection but voluntary service because they are sent by the Lord Jesus for our service and preservation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to testifie That is to reveal Before ver 6. and Chap. 1.1 he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie in the same sense Andreas refers this to the publishing of the Prophesie that Iohn might not keep it secret but make it knowne unto all To you This apostrophe is directed in the first place to the seven Angels of the seven Churches unto whom he before had sent seven Epistles as hee sheweth by the Addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To you who are in or over the Churches But consequently also unto all the servants of Christ who are set over or are Members of the Churches that is unto all the Faithfull for this Prophesie was not revealed for them only who then were the servants of Christ but for us chiefly upon whom the ends of the world are come when the greater part of the Oracles was to be fulfilled 1. Cor. 10.11 First let us observe that seeing the Prophesâ—e is revealed by the Lord Iesus it was a great impiety for the Church of old to question the Trueth and Divine Authority thereof Secondly seeing the Lord Iesus sent his Angell therefore he is Lord of the Angels and true God because it is proper to God alone to have and send the Angels as his Ministers Thirdly seeing the Lord Iesus vouchsafed to reveal this Prophesie not onely to those Seven Churches but to all that should come after therefore it belongs unto the profit and salvation of all of us and all are seriously to meditate in the same I am the root and the off-spring of David These glorious Titles commend the majesty of the Author and of the Prophesie as also it confirmes our Faith Above cha 6 5. How Christ is the root of David Who is this Iesus The root and off-spring of David Before hee was called the root of David He confirmeth that he is the Messias promised to come of the seed of David For the root of David is the Son of David according to the flesh Rom. 1.4 Andreas thinkes he is the root of David according to his Divinity For the root beares the tree but Christ saith he not as man but as God upholdeth and saveth David But without doubt it belongs to the flesh which the Messias tooke of Marie the daughter of David It s true the root beareth the tree but this metaphor respects the originall So that Christ is the root of David sustaining David by his divinity and sprouting from David in his humanity Off-spring Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genus or Familie of David out of which arose Joseph and Mary the Parents of our Lord Iesus Churist Luk. 1.27 The bright and morning star As the former Title confirmes the verity of Christs manhood so this the majesty of his Deity It signifies that most excellent light and glory whereby the Lord Iesus doth excell all men and Angels like as Lucifer or the Morning-Star excels all other Stars in brightnesse In Num. 24.17 Balaam prophesieth that a Star shall come out of Jacob. BRIGHT Most glorious in himselfe by his brightnes dispelling the darknesse and ignorance of our hearts and minds Morning Because saith Andreas How Christ is called the morning-Starre by his beames he not onely drives away the night or darknesse of this life but also in the morning light of the common Resurrection hee will exhibit himselfe to be seen of all the Saints Or because arising in our hearts he dispels the blindnesse of our mind as Lucifer exceeding other starres in clearnesse and rising before the Sunne shewing that by and by it will be day dispelleth the night-darknesse So Peter calleth Christ the Day-starre arising in our hearts 2. Pet. 1.19 when as hee enlightneth our hearts and mindes with the true knowledge and confidence of himselfe by the light of the divine Scriptures Aristotle to prove that justifice is the chiefe of vertues saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Neither Hesperus nor Lucifer that is the Evening or Morning Starre is not so admirable as knowing nothing more glorious whereunto to compare this excellent vertue Now Hesperus and Lucifer is the same Star first appearing after Sun-setting and first foretelling the rising of the Sunne in the Morning What Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dawning or break of day in the same sense If then Aristotle doth rightly compare created righteousnesse unto the Morning Star with more right doth the Increated Righteousnesses viz. Christ the Son of God call himselfe the Morning-Star Hereby we understand the meaning of Christ in Chap. 2.28 To him that overcommeth
death then with such a dreadfull distraction feare of present punishment enjoy the light any more Three times in scripture we finde these expressions Once in Hosea 10.8 concerning the overthrow of Israel by the Assyrians Secondly in Luke 23.30 touching the destruction of Ierusalem and thirdly in this place about the final punishment of reprobates And this here is rightlie applied to the like miseries because in their causes they are all alike For of old this exclamation was fulfilled in the wicked Israelites beeing cast both into temporal eternal punishment Afterward it was also verified in the destruction of the city and the utter overthrow of the Iewish nation and shall most fullie be accomplished at the day of judgement when the wicked shal hear that fearfull sentence pronounced Goe ye cursed into the eternal fire which is prepared for the devill and his angels Then shall they burst forth into these words of despaire Mountaines fall on us as thinking it better for them once to be crushed by the mountains and brought to nothing then for ever to be tormented in flames of hell fire But here I cannot sufficiently wonder at the false and impious interpretation of Lyra Gagnaeus and others who are not ashamed to applie that unto the martyrs saintes in heaven thereby to establish their blasphemous invocation on saintes departed which the scripture plainly attributes unto reprobates despairing of salvation These cryes they wil have to be made by the martyrs under the Diocletian persecution The mountaines the rockes to be the Saintes called mountaines because of their exaltation unto heavenly things Vnto them the godlie in their straights and anguishes shall cry fall on us that is come to us and help us in our persecution Hide us that is protect us by praying unto God for us But what a horrible depravation of scripture is this We know that the godly martyrs in their persecution by prayer fled unto God sitting on the throne unto the Lambe standing in the midst thereof that is Christ the onely saviour But for any worship to be rendred unto fained saintes the martyrs and others of the faithful were altogether ignorant of For what can be imagined more wicked then that the martyrs in their greatest anguishes leaving God Christ should implore the help of the creature against the expresse commandement of God call upon me in the day of trouble c. From the face of him that sits There are three causes of this their great fear and desperation The sight of God the Lamb the day of judgement and an evill conscience Touching the first no marvaile seeing God is a consuming fire the wicked are as stubble which the fire easely consumeth brings to nothing And from the wrath of the Lamb No where in scripture is wrath attributed unto the Lamb but in this place here it noteth that revēging justice proper to God alone XXXII Argum. of Christs deity which the wicked shall tremble at when the Lamb shall pronounce the sentence go yee cursed c. Now here the Godhead of the Lamb is evidently proved seeing Antichrist and his wicked instruments doe and shall stand in fear of none but of God onely omnipotent as is confirmed by the following reason 17 For the great day of his wrath is come This is the second cause of the wickeds horror This great day of God and the Lamb is the day of judgement For in the day of judgement being asked a reason of their ungodlinesse cruelty cōmitted they shal be mute stand ashamed They who understand this great day otherwise then of the last judgment doe groslie deceive themselves But Alcasar applying this to the Iewish people is more ridiculous who would mingle an historie knowen unto the whole world with these propheticall types In the mean while let the reader observe the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his anger evidentlie proving as before we shewed the deitie of Christ For that great day of wrath or of judgements especially of the last judgement is every where in the scriptures called the great day of Jehovah Ier. 30.7 Ioel 2.11.31 Zepha 1.14 Mal. 4.5 Act. 2.20 Now here this day is called The great day of the Lambs wrath And who shall be able to stand The third cause of their trembling is an evil conscience against God Men the spouse of the Lamb. The words are taken out of Ioel 2.11 For the day of Jehovah is great and terrible and who can abide it Even the godlie themselves break forth into the like speeches when they looke upon the rigour of Gods judgements If thou shouldest observe iniquitie O Iehovah who shall stand but this they speake with a filial fear and humbling of themselves and not with horror despairing as doe the wicked To stand in judgement is to rely on the confidence of a good cause and to be absolved or quitted as Cicero saith in his epistles Yesterday we stood well in the Senate Not to stand is to loose ones cause and to be condemned according to the Psalmist the wicked shall not stand in judgement Ps 1.5 so againe the foolish shall not stand in thy sight Psa 5.5 Hence they here cry out Who that is none of Gods enemyes the Lambs shall be able to stand Thus we have heard the Acts of Antichrists tragical end now followes the happie and joyful change of the church the sealed holy ones shal stand before the throne singing to God and the Lamb Salvation bee to our God c. The Argument Parts and Analysis of Chapter VII THe wonders of the sixt seale belonging to the third and fourth Act of vision 2. are continued in this Chapter After the prodigious earth-quake of Antichrists kingdom and the horrible cryes of his supporters under their punishments Now further things are exhibited unto Iohn some to come to passe in heaven and others in the earth In the earth he saw four Angels labouring to hinder the blowing of the windes And another Angel reproving them and sealing of the twelve tribes of Israel a hundred fourty and four thousand saintes in their foreheads In heaven he saw an innumerable multitude before the throne shouting with prayses unto God and to the Lambe one of the four and twentie Elders shewing unto Iohn who they were and their happie condition And thus the second vision is ended The parts are two THe first touching the indeavour of the four Angels and their restraint in the first 8 verses The other containes the harmonious thanksgiving of the heavenly inhabitants and of their felicity from v. 9. unto the end In the former part is set forth the state of the godly under Antichrists kingdome that is howsoever Satan and Antichrist shall labour by all means possible to suppresse the Gospell and tread all things under foot yet some winds shall blow that is some witnesses of the truth shal strongly oppose Antichrist the Lord still preserving certaine
thousands of his sealed ones from beeing hurt by him of whom should consist the true Church of God This part of the chapter is opposed to the earthquake and Antichristian confusions praefigured in the third Act treated of in Chap. 6. v. 12.13.14 with which cohereth that which here followes concerning the four Angels and sealing of the elect in their fore-heads In the latter part is represented the future state of the blessed martyrs and other faithfull ones in heaven even as many as in this life have made white their robes in the blood of the Lambe This part is opposed to the horrible cryes and torments of the wicked treated of Chap. 6. v. 15.16.17 In this Chapter therefore the third fourth Act of the second vision is fully ended and the whole Chapter is consolatorie both for the Church militant in the former part and for the triumphant in the latter These things thus premised the rest following will bee the more cleare The fourth Act of vision II. The first part of the Chapter Of the restraint of the four Angels and of them that were marked with the seale of God under Antichrist 1. And after these things I saw foure Angels standing on the foure corners of the earth holding the foure windes of the earth that the winde should not blow on the earth nor on the sea nor on any tree 2. And I saw another Angel ascending from the East having the seale of the living God and he cryed with a loude voyce to the foure Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their fore-heads 4. And I heard the number of them which were sealed and there were sealed an hundred and fourty and foure thousand of all the tribes of the children of Israel 5. Of the tribe of Iuda were sealed twelve thousand Of the tribe of Reuben were sealed twelve thousand Of the tribe of Gad were sealed twelve thousand 6. Of the tribe of Aser were sealed twelve thousand Of the tribe of Nephthali were sealed twelve thousand Of the tribe of Mâ—â—â—sses were sealed twelve thousand 7. Of the tribe of Simeon were sealed twelve thousand Of the tribe of Levi were sealed twelve thousand Of the tribe of Issachar were sealed twelve thousand 8. Of the tribe of Zabulon were sealed twelve thousand Of the tribe of Ioseph were sealed twelve thousand Of the tribe of Benjamin were sealed twelve thousand THE COMMENTARIE ANd after these things Now John rehearseth what he further saw in the sixt seale beeing contrarie to the former as containing joyfull matter He saw before what Antichrist and his ministers had don and what at length they suffered for the same Here he sees what in the mean time was don by the godly on earth what was laid up for them in heaven Now herein interpreters doe verie much differ and for the most part doe rather darken then explain the matter in not observing the method and scope thereof Lyra goes on in applying these things unto the histories of the Romane Emperours Lyras opinion of the four Angels The four Angels standing on the four corners of the earth holding the four winds of the earth he interprets of four Emperours great persecutors of the Christians who after Diocletian and Maximianus had laid downe the Empire afflicted the Church in many parts of the world at one time Maximianus in the East Severus in Italie Maxentius at Rome Licinius of Alexandria in Aegypt these held the windes that is hindered the teachers of the Church that they should not blow that is preach Gods word for as by the blowing of the windes the earth is made fruitfull so the preaching of the Gospell fructifyeth the garden of the Church militant By the earth sea and treeâ— he understands Christians some dwelling in firme lands some in Ilands others in woods for to avoyd persecution The Angel having the seal of God forbidding to hurt the earth and sea is Constantine the great bearing the signe of the crosse in his ensigne and restraining those four tyrants from hurting of Christians For Constantine at length overcame Maxentius Licinius and other their fellow tyrants and having obtained the empire alone he signed many thousand in the forehead that is beeing converted unto the faith of Christ he bestowed many great priviledges upon the Church signed many thousands that is caused them to be baptised with the signe of the crosse on their foreheads This interpretation I thus far approve of What is approvable in Lyras interpretation namely that the windes signifie preachers and the blowing of the windes Gods word preached and the holding of the windes the hindring of Gospell in the course thereof But for his application of the rest unto the short space of those four tyrants it agrees little to the scope seeing those things were to happen a long while after under Antichrist as appeareth by the circumstances and as the comparing of these things with the following visions will more clearly manifest Besides hee erreth in making Constantine this sealing Angel forasmuch as undoubtedlie the outward signe of the crosse is not here at all intended but a higher mysterie concerning the preservation of the elect and their separation from the abominations of Antichrist least they should be defiled thereby as will more plainly appear by the matter following Rupertus refers this unto the four kingdoms of the world hindring the faith of Christ viz. the Babylonian Persian Greek Romane Empires but this is too general Andreas herein agreeing with most of our interpreters doth more rightlie applie it to the times of Antichrist to which Ribera also consenteth but yet in this he erreth viz. in that he thinks that the following contents of this booke are to be applyed to the four yeares reigne of his supposed Antichrist For generally the following visions doe plainlie represent the foregoing four Acts of the history of the Church from Iohns time even unto the end under other figures he also differeth from al others in taking these to be good Angels which are here spoken of wheras all others agree that they are evill Angels Notwithstanding in this they doe generallie erre thorow an erroneous supposition in restraining the time of Antichrist unto the last four yeeres of the world considering that Antichrist hath allreadie reigned above a thousand yeares even from Boniface the third who as we have already shewed was the first that professed himself universall priest leaving unto his successors this most wicked title and mark of Antichrist But to let passe these mens opinions we here take notice of a second part of the third Act of vision II. wherein Iohn is informed of the state of the godlie during the earthquakes and Antichristian commotions For having seen before things horrible and prodigious even a violent alteration of all states of the Christian world under
riches without labour c. But let us see in order the rising of these Locusts their power age figure and politie al which is here set down by Iohn And there came out of the smoake The rising of the Locusts is out of the pit The originall of the Locusts is out of the smoake of the bottomlesse pit Signifying their greater and lesser orders their severall religions and innumerable families of Franciscanes Dominicanes Benedictines Cistercians begging and barefoot friers whippers Capuzins Jesuites c. all which springing out of the smoake of humane traditions have through the authoritie of the Apostated Starre spread themselves over the Christian world And indeed the inventions of merits satisfactions penance masses pardons purgatorie c. were the roote of these innumerable sects and orders He that will may read a whole volume in Hospinian touching the originall of Monkes and so doing he shall not need any other commentarie to unfold the wonderfull birth of these grassewormes springing out of the vaine inventions of Popish darknesse as out of the smoake of the bottomlesse pit And power was given unto them Now he describes their office and power Their power The Locust is a little and weake creature beeing able to bite and gnaw nothing save herbs and the flowers of trees But these Locusts have a mightie deadly power like unto the scorpions of the earth that is who hide themselves in the earth under stones hils and clifts of wals to hurt them that passe by by which is noted their most dangerous power altogether venemous secret and full of wiles in so much as it can hardly be avoyded For the scorpion is a little worme faire and no way terrible to the sight but striketh deadly with his taile infusing his mortall poyson into the wound So these spirituall flyes appeare to be weake without sword or weapon in their behaviour habit reverend insinuating themselves by flattering speeches into the mindes of men But they infuse the venome of their pestilent doctrine into the harts of the simpler sort And as the scorpions sting is not felt at first but the venome workes by little and little untill it penetrate into the vitals of the hart so at first the bitings of these grasshoppers are not felt but rather their pious deceits are verie pleasing unto men But at length the deadly poyson comes forth causing their miserable consciences to rush head long into the sorrowes of death and gulte of utter desperation But whence have these Locusts this great power It is given them by whom First from their king Abaddon or Antichrist the Apostated starre by whose power so many orders were authorised and canonized Secondly from Satan by whose effectuall working the Son of perdition came to sit in the temple of God Lastly from God without whose most righteous permission neyther Satan nor Abaddon could have effected any thing So that the Locusts have their venemous power from God also yet in wrath For it seemed him good in his righteous judgment by the Locusts to punish the horrible blindnesse and idolatrie of the Christian world 2 Thess 2.10 as the same Apostle witnesseth therefore God sent them strong delusions c. 4. And it was commanded them that they should not hurt The limitation of their power is here added and it is threefold as we noted in the Analysis First they are not permitted to hurt everie one according to their owne Satans and Antichrists lust but some onely in which againe we observe three things First it is expresly said that it was commanded them But by whom by Satan or Abaddon no verely for it is their desire to bring all unto destruction But by God who by his secret providence restraineth the tyrannie of Satan Antichrist that they cannot rage promiscuously over all This is the first consolation of the godly that the tyranny of Antichrist is limited by the power of God Secondly such whom he may not hurt are here noted viz Not the grasse of the earth These Locusts are no herb devourers nor any green thing nor any tree Now these ordinarily are the sweetest pastures of the Locusts But God permits them not to touch these By which we may understand that these Locusts are no grasse eaters or herb devourers for Antichrists clergie feeds not on hay the which also shews that the grasse trees here mentioned are not literally to be taken but by allusion to the pasture of the Locusts The Grasse of the earth notes as also Chap. 8.7 the generalitie of the faithfull which shall as yet bee under Antichrist Green things that is such Christians as are in civill authoritie for the greene wood is strong namely such Princes What is meant by Grasse green things trees Kings and Emperours as have manfully opposed Antichrists deceits Trees such godly pastors and teachers as in Antichrists kingdome were eminent in piety zeale of pure doctrine contradicted his wicked devices These the Locusts are forbid to hurt that is to seduce and destroy them But thou wilt say these as hereticks they chiefly persecute hurt and kill Chap. 11. It is so indeed but by killing they hurt them not because they can no way hinder their salvation This is a second consolation that the elect shall be freed from the biting of the Locusts by the providence of God For it is impossible they should bee seduced None can pluke Christs sheep out of his hand Hence it evidently appeares that the Lord hath preserved in the greatest darknesse of Poperie Grasse Green things Trees that is some thousands of Saintes whose salvation the Locusts could not hurt The Sophisters of our dayes ask where the Church was before Luther If the Papacie was not Now here we answer that it was in the Papacie but not the Papacie because some continually were saved who held the foundation and were not mortally wounded by the scorpions But onely those men Thirdly these whome the Locusts might and should hurt are here specified men which have not the seale of God By which we are not to understand as if the Grasse Green things and Trees were not men also but onely that they are not of the number of those men that should be hurt For in Chap. 7. Men are divided into sealed ones and not sealed The sealed are the faithfull or elect These are green grasse trees the which the Locusts are prohibited to hurt The not sealed are the reprobate among whom is Antichrist himself as also these Locusts who are commanded to hurt them which are not sealed not as if they themselves were not also men unsealed but because here they represent not men but Satans instruments Thus then we see that the Locusts have power given them onely to hurt such as have not the seale of God in their foreheads of which see Chap. 7.2 as the Apostle foretold 2 Thess 2.9 that Antichrists comming should bee after the working of Satan with all power
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