sinneth not I answer Christ speakes not here of the common infirmities of the saintes but accuseth this Bishop for his notable hypocrisie and condemnes him not for not beeing fully and absolutely perfect but because he found him not upright in his wayes before him for he was onelie an eye servant outwardly shewing a Zeal to pietie and in the mean-while secretlie a selfe-seeker and one who fulfilled his owne lust not at all caring what became of his flock Now forasmuch as Christ knew this his close and wicked deceit it proves againe that he searcheth the heart so is true God se arguments X and XVIII Before God Montanus Arethas and the old version read it before my God hence some hereticks thus reason If Christ have a God then he is not God himself I answer all other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God and it seemeth that these by some oversight here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my taking it from v. 12. But be it granted Io. 20.17 that the text should so be read yet it helpes them not for Christ as he is man hath a God I ascend to my God and to your God now howsoever in this respect he is not God yet as he is the Sonne he is true God and life eternal and coessential with the Father But here we se how manie things approved of by men are indeed verie vile before God who sees all things with eyes of flaming fire Blessed therfore is he Rom. 2.29 who approveth himself sincere not before men onely but especiallie before the Lord. Remember therfore how thou hast received How that is what In the third place he is exhorted to be mindful of the faith delivered and committed to him by the Apostles to preserve the puritie therof in the Church and leave it incorrupt to posteritie For it seemeth that this Bishop was unmindful of the trust committed unto him and named aside from the holie doctrine and way of the Lord. But all our Bishops forsooth and especiallie the Romish are altogether infallible yea incorrigible because unto them alone and not to any other belongeth that promise The spirit shall lead you into all truth Here we are taught that the onely way to redresse the corruptions both of life and doctrine is to have recourse to the rule of Gods word and to set it alwayes before our eyes Thus Paul reproving the Corrinthians for their abuse about the Lords supper 1. Cor. 11.23 cals them back to the first institution therof Cyprian writing to Pompie against the Epistle of Stephen Bishop of Rome illustrates the matter by an excellent similitude If saith he the conduites which before did plentifullie afforde water to the citie should suddenly be stopt would they not go to the fountaine there to take notice of the defect whither the fountaine were dried up or the conduites stopped or the water drawen some other way that so the conduit pipes being mended the citie may enioy the former benefit of the water Even so it becommeth Gods ministers when the truth of God in any thing hath been changed men have been unconstant therin to returne to the first original and Apostolical tradition that the reason of our actions may flow from whence they had their first spring and original And repent The last and chiefest thing required in him is repentance that is to forsake his hypocrisie and sincerely to performe the dutie of his place For then indeed we repent when leaving our evil wayes we order our steps aright and seriously turne to the Lord the which I confesse is not in our owne power to doe but God gratiously effecteth the thing which he commandeth in whomsoever he pleaseth Howbeit they are inexcusable in whom he worketh it not because they willingly disobey the commandement But it may be objected they cannot doe it of themselves It is true indeed but from whence doth this arise for have they not of their owne accord brought this inabilitie uppon themselves and also by a voluntarie obstinacie augmented it wherby they have made themselves inexcusable and self guiltie before God If therfore thou shalt not watch That he might be the more awakened Christ adds to the exhortation a sharpe commination threatning him except he be watchfull to come on him as a thiefe that is suddenlie and unawares to take vengeance on him for his hypocrisie by some horrible Iudgment On thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon thee or to thee not in a good sence as that saying thy king coâ—â—eth to thee to wit for thy good but in an evil sence that is to thy destruction and therfore Beza more significantly renders it Against thee Thus Christ also speakes of himself Mat. 24.43 and Reve. 16.15 Behold J come as a thiefe blessed is he that watcheth c. so Paul 1 Thes 25. which comparison as it is not dishonorable unto Christ in using it so doth it no way countenance or alow thievish courses for the similitude respects not the evil practice of theeves but their sudden breaking and entring in upon men while they sleep securely Math. 24.43 and thus the Lord himself expoundeth it but know this that if the good man of the house c. so here And thou shalt not know what houre J wil come upon thee to wit to inflict punishment on thee for thy securitie Ribera understands it of death when thou least thinkest of it thou shalt dy and be called to judgment The use Christ shewes in the place before cited Therfore be ye also ready for in such an houre as you thinke not the Son of man commeth 4. Thou hast a few names even in Sardis The third part of the narration is a commendation of some that were faithful in this Church For howbeit through the negligence of the Pastor most of them were dead or ready to dy yet the Lord stil reserved some unto himself who were upright according as he is accustomed to doe even in such Churches as are most corrupt For example when the ten tribes were fallen away and had publickly set up the idolatrous worship of their Calves and Baal and withall so oppressed the godlie as that Elias verelie thought that al the Lords prophets except himself had been slaine by the sword yet even then God had left unto himself seven thousand who had not bowed the knee to Baal 1 King 19 18. Rom. 11.4 In Pauls time the whole nation of the Iewes seemed to be rejected and destitute of the grace of Christ yet at that present time there was a remnant according to the election of Grace as the Apostle sheweth The like may be said touching the papacie for though in many ages togither both the grace of Christ and his true Church hath been as it were trampled under foot and the same overspread with horrible idolatrie in all kinds yet as the histories of the martyrs doe witnesse the Lord had some few names among them continually who resisted
he bee deprived of understanding deny that these things are couched in the Text. And if credit be given unto their fiction Ribera in Apoc. c. 12. Num. 11. c. 13. Num. 10. there shall at Antichrists comming be no more then ten Kings in the whole world signified by the hornes of the Beast and of these three being slaine seven shal fight for Antichrist Therfore either these shal be Christian Kings or else there shall then be no Christian Kings under the Sun the falsitie whereof the Revelation doth shew Chap. 21.24 Now tel me what harshnesse or dishonour is there in it that as Paul confesseth he was sometime a blasphemer a persecutor and injurious but ignorantly and so obtained mercy the ten Kings have given their power unto the Beast against the Lamb but of ignorance and being overcome by the Lambe have repented God putting it into their hearts to hate the whore Tell me I say should this be to the dishonour of Kings which is to their great glory to have sinned indeed through ignorance but repented through the mercy of God Or is not rather the fiction of these Prophets very reproachfull scandalous and fatall who say that toward Antichrists rising there shal be no where any Emperor or Romane Empire that there shal be no King in any place save those seven that remaine of the ten fighting for Antichrist And seeing they every hour expect their Antichrist to arise as they say out of the tribe of Dan what do they but threaten an utter destruction both to the Emperor Romane Empire and all Christian Kings For according unto these mens doctrine as then there shal bee no Emperor no Empire so neither King of France Spain England Poland Hungary c. or if there be any they shall be Antichrists Life-gard and vassals Now tell me who they are that cast reproaches upon Christian Kings set their Crownes awry and menace them with eternall damnation Wherefore blessed shall ye be if ye hear and keep the Commandements of this Prophesie that ye may have right to the tree of life and may enter through the gates into the City But he that wil hurt let him hurt still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still Amen Even so come Lord Iesus and sanctifie us in trueth Thy word is trueth Amen PROVERB 27.6 Better are the wounds of a friend then the deceitfull kisses of an enemy The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN HAPPILY BEGVN AND PROPOVNDED VNTO HIS AVDITORY IN THE VNIVERSITY Ann. 1608. IF any of you my Hearers admire wherefore after the Exposition of Pauls Epistle unto the Hebrews I should passe by so many excellent Bookes of the New Testament and take in hand the Interpretation of the last viz. the Revelation the Authour and Canonicall authority whereof hath long since variously bin disputed of and which being replenished with great secrets types and darke sentences is scarcely intelligible unto any The Objections against the Revelation and though it be entitled a Revelation yet seemeth not in the least to be a Booke revealed but rather shut up and sealed which seemeth also to bee the reason that it is placed at the end of the New Testament from the interpretation whereof because of its obscurity not a few of the ablest Divines have hitherto abstained and lastly seeing it hath long since bin held that it doth contain some things contrary to Apostolicall Faith and favour the heresie of the Chiliasts If I say any man wondreth at this my purpose such a one I would have with me to acknowledge that these very objections besides other causes which now are not requisite to be related with which this most Heavenly Book is injuriously charged offereth occasion unto me to interpret the same that ye might understand that the Revelation of John is so farre from the guilt of these accusations which do not a little weaken the Canon of our Faith that we rather may say of it what Jerome most truly said of the Prophesie of Isaias Whatsoever is in Holy Writ whatsoever can bee uttered by the tongue or received by the senses of mortall man is contained in this Booke which least it might seeme to be spoken by me without ground Prooem in Isa I thought good to praemise a few things in way of Preface in which I will handle somethings more briefly by other Interpreters more largely handled and somethings properly belonging to our purpose I shall more diligently explicate CHAPTER I. Of the Authour of the Revelation WHo was the Authour of this Booke Lib. 7. hist c. 25. Haer. 51. would never in our times have beene questioned unlesse Eusebius and Epiphanius had left in writing that some of old time did scruple the thing For Eusebius recordeth that in his time it was diversly on both parts disputed touching the Revelation Afterward he saith there were some who supposed from the Bookes called De Repromissionibus of one DIONYSIUS an Alexandrine Bishop and also from one Caius an old Writer that the Revelation was not written by John the Apostle but forged by the Hereticke Cerinthus who feined an earthly Kingdome to Christ in which the Saints should have their fill of corporall pleasures a thousand yeeres into which sense some whom they called Chiliasts men in other respects of note in the Church drew the twentieth Chapter of the Revelation But other Divines and worthy Fathers have alwayes demonstrated that there is no such thing in that Chapter and we also will shew it on the place But so farre is it from trueth The Revelation not written by Cerinthus that the blasphemous Heretick Cerinthus could be the Author of this Booke as nothing is lesse credible or more unlikely For Cerinthus blasphemously maintained that Christ was not before Mary But the Revelation throughout teacheth and proveth the Eternall Deity of Christ by such evident Arguments against Cerinthus Ebion Photinus and such like enemies of Christ as almost no Scripture affirmeth the same more clearly However therefore it is no marveile Lib. 4. adversus Mar. that the Marcionites as Tertulian recordeth as also the Alogian and Tatian Heretickes as Epiphanius Augustine and Philastrius testifie did reject the Revelation as being contrary to their heresie Yet the Grecians of old had no reason neither to this day hath any man a just or probable cause Iohn the Apostle author of the Revelation to call into question the Authour or Canonicall Authority of this most Sacred Booke That John the Apostle whose Gospell and three Canonicall Epistles are extant is the Author may be proved by solid and undoubted reasons First the Title it selfe sheweth that he is the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine But thou wilt say it is not said John the Apostle or Evangelist Lib. 3. hist cap. 13.
shelter because he changeth not with the world but whom he once loveth he loveth to the end Ioh. 13 1. Before I proceed further here take notice that some subtile ones are displeased because of a soloecisme against the rule of Grammer for it should not have been writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the text but as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what are these men so sharp sighted as to set rules to God Let them construe if they can that expression of God Exod. 3.14 I am hath sent me to you Or is the spirit of God tyed to speak as is pleasing to Priscian Let them therefore suffer God to pronounce his owne names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without declination who himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeclinable immovable 1 exposition And from the seven spirits Who should be these spirits hath so troubled interpreters that some for this very cause have blotted this whole prophesie out of the canon of holy writ Some refer it to the person of the son in this sence peace be to you from the son of God sitting on the throne before whom are the seven spirits which he holdeth in his hand chap. 3.1 But they observe not what followeth vers 5. And from Iesus Christ For indeed Iohn prayeth for grace not from him that holdeth the seven spirits but from the seven spirits expresly Andreas Lyra and Ribera whom others follow understand by the seven spirits seven angels ministring before the throne of God and they take seven eyther indefinitely for innumerable because the number seven is perfect So Lyra from the seven spirits that is from all the angels which are ministers of our salvation or definitely supposing there are seven great Angels which chiefly care for the safety of man So Clemens Alex. Lib. 6. Strom. there are seven of greatest power the first borne princes of the angels through whom God doth provide for all man kinde Which seemeth to be backt with a place in Tobie 12.15 I am Raphael the Angel one of the seven which stand before the Lord. This opinion seems to agree with the letter of the text Because the seven spirits before the throne of God are often mentioned as in chap. 4.5 5.6 8.2 c. as if they were Gods speciall ministring angels But Iohn in praying to the seven spirits for grace confutes this opinion for it is contrary to scripture and Christian religion to pray for grace unto created angels Besides none but God is the fountain giver of grace and peace from whom and through whom and for whom are all things Ro. 11.36 Therefore we finde that the Apostles pray for and desire grace from none but God alone Alcasar saith wel sound divinity admits not that the grace and peace of the Gospel be demanded of the Angels For such praying is a part of that worship spoken of Matth. 4.9 Thou shalt worship the Lord thy God and him onely shalt thou serve And concerning grace that of Iames is most true every good gift Iam. 1 17. and every perfect gift is from above and cometh downe from the father of lights And therefore we may not understand the seven spirits to be seven angels in regard of the divine attributes given unto them Neither will the subtilitie of Ribera helpe the matter we expect saith he the grace peace of our sanctification from the angels as from the ministers of God for the text speaketh not of exspecting but of a religious praying for grace which for to direct the same unto the angels were great impietie Collo 2.18 Because the religious worship of angels is expresly condemned in scripture and the angels themselves forbid John to fall downe before them or to worship them chap. 19.10 and 22.9 To be short the Apostle maketh his prayer for grace jointly both from him that is and from the seven spirits and from Iesus Christ as working causes or rather as from one onely cause to wit from one God three in persons Neither is that equivocation of Andreas to be allowed who saith the seven spirits are not as equall in power joyned with the most hie God and blessed trinity But are named onely as Gods chiefe servants according to that of the Apostle I charge thee before God 1 Tim. 5.21 and the Lord Iesus Christ and the elect angels But the particle from three times repeated doth plainly shew that the seven spirits are joyned with God as the giver of Grace Whereas to call God Christ the angels and man together to witnes is neither repugnant to scripture or sound divinity For Christ himself ch 3.5 saith I will confesse his name before my father and before his angels And therefore that place in 1 Tim. 5.21 alleaged by Andreas is not of the same nature with this here treated of For the literall sence seemeth not fully to agree with the following places as I my self have formerly minded neither to confirme ought to angels as by and by I will it make to appear The third and most common exposition 3 Exposition both of ancient and moderne writers understand by the seven spirits the holy Ghost which onely is agreable to the scripture Isa 42.8 analogie of faith according to that of the prophet I will not give my glorie to another But according to the letter it seemeth to be otherwise for these are said to be seven spirits and the holy Ghost is but one but we are to minde the nature and prerogative of this prophesie is such as if every thing should be strictly urged according to the letter we should of necessity misaply divers things So that by seven being a perfect number he speaketh of the holy Ghost who is but one powring forth seven that is sundrie gifts and graces upon the Church which is a figurative speech or metalepsis when the effects are put for the cause Or else John wishing grace to the seven Churches attributes to each one and the same spirit as if there were seven in all Neither is it of waight that in some other places of this booke there is mention made of seven spirits as of seven angels for if the phrase be well observed we may perceive that they are noted as diverse from these here spoken of who are absolutely called the seven spirits which are before the throne of God by which the unitie of essence with him that sitteth on the throne Revel 4.5 and 5.6 and 8.2 is set forth by a divine attribute the other are called the seven spirits of God sent forth into all the earth the seven angels which stand before God not having any divine attribute by which it is plain that these latter places speak of created angels who are Gods ministring spirits Alcasar maintaineth against Ribera according to the truth that here the holy Ghost is spoken of and not as the other affirmeth that these seven spirits should denote the seven powers
all times should continually read it for their comfort and instruction which also is the end and use of the whole scripture Rom 15 4. 2 Tim. 3.16 Vers 20. The mystery of the seven starres After that the Son of man had shewed who he was whom Iohn saw he comes to unfold the mystery of the starres and candlesticks viz. that the seven starres are the seven angels or ministers the seven candlesticks the seven churches of Asia to whom he was commanded to write vers 11. The mistery The vulgar hath it the sacrament of the starres that is the thing figured by them so again chap. 17.7 I will tell thee the sacrament of the woman but it is improperly used for the mysticallsfignification of the same Bishops So he caleth the starres because they ought to shine before others in purity of doctrine and integrity of life like unto starres shining in the firmament they are said to be angels because they are Gods messengers to the Churches and the Churches are compared to candlesticks because like as the candle or light is set up into the candlestike even so the Church ought to hold forth and preserve the shining light of true doctrine that all may behold it least being in darknesse they stumble and perish thorow their ignorance Hence we learn in the first place that the scripture best interpreteth it self for what was before more darkly spoken is now clearly unfolded So Christ opened the parables to his disciples Matth. 13 in like maner this vision which at first seemed obscure is now made plain by its own interpretation For albeit the scripture doth not make clear every thing that is darkely spoken not withstanding if we diligently observe it that of Austin will appeare most true that there is all most nothing abscure in scripture which is not in some other place plainly expounded Furthermore we are to take notice of these figurative and sacramental phrases The starres are Angels that is they signifie the Angels the candlestiks are the Churches Gen. 41 27. 1 Cor. 10 4. Cont. adim c. 12. that is they signifie the Churches according to that in Genesis the seven kine are seven years that is do signifie seven years And the rock was Christ for it signified Christ as Augustine expoundeth it For there is nothing more familiar in scripture then to name signes by the things which they signify which maner of speech is not darke but plaine in regard of the analogie betwixt the signe and the thing signified wherefore it was not obscure but familiar to the scripture that Christ called the bread which was broken at the institution of the supper his body which was crucifyed for us seeing it was a sacrament or holy signe of the same Hence Augustine opening the etymologie or signification of a sacrament applies it to the Lords supper saying that the Lord Iesus doubted not to say this is my body when he gave the signe onely thereof And this is so cleare a truth that even Aloasar a Iesuite confesseth it saying that in the phrase of scripture touching dark sentences and sacraments the word which is used is to be referred to the signification of it and that the bread and wine in the Eucharist which they call the species doth signify the body and blood of Christ because Christ saith this is my body c. Indeed he supposeth there are two sorts of signes some instituted onely for doctrin and signification as in parables and darke sentences the other such as really include and containe the things which they signifie as in baptisme and the supper in which saith he is truly and properly contained as the cleansing of the soule from sinne so the body and blood of Christ and he proveth it First because Christ instituted these signes to that end Secondly the Church so teacheth And lastly because it were an easy thing for any one to institute meere and naked signes wheras it is in the power of Christ alone to appoint such signes as are full of efficacy I answer first Alcasars arguments answered that in the institution either of baptisme or the Lords supper there is no mention made of any including of the things signified in the signes Secondly the primitive Church taught no such inclusion but the new popish Church in so teaching is departed from the institution and doctrin of the primitive times Lastly though it be true that the sacraments are not meere signes yet it followeth not that they are signes including the thing signified For there is in scripture another kinde of signes which as they are signes so they are seales confirming to the faithfull the grace of Christ signified by them For properly the sacraments are signes and seales of the promise of grace which no creature could institute or bring into the Church but God alone Another expositor denieth Hoe in the Revel chap. 1. that these are figurative speeches and why because saith he those candlesticks doe not signify but are really the Churches and the starres doe not denote but are in truth the angels But both is false first because then there should be no mystery in the candlesticks or starres Secondly if the candlesticks and starres were truly Churches and Angels then would not Christ have required Iohn to write his Epistles as being absent from them but he should have delivered his message unto them as there present with him in Patmos Thirdly because then the words the candlesticks are Churches the starres are Angels should be regular expressions But this he denies and truly For they are termes of disparity What then the metaphor saith he is in the subject which doth not import that the copulative IS should be taken for the word signifieth And though it were granted here yet would it not follow that the words of Christ at the institution of the supper were of the same significatiō because Christ did not expound to them a vision but institute asacrament Now howsoever both be true yet doth not this take away the metonymical expression for in typical Sacramental assertions the tipes signes are said to be the antitypes or things signified partly indeed by a metaphor because of the analogie or likenesse that is betwixt the signes the things themselves but chiefly by a metonymia Epist 23. ad Bonif. because of the sacramentall signification For as Augustine saith if sacraments had not some likenesse with the things they represent they should not at all be sacraments for in regard of that likenesse they have the name of the things themselves Therefore as in some sort the sacrament of the body of Christ is Christ the sacrament of the blood of Christ is Christs blood even so the sacrament of faith is faith Againe that is called the soule In Levit. lib. 3.4.5 Genes 41.26 1. Cor. 10.4 which signifies the soule for it is usuall that the thing signifying be called by the name of that which it doth signifie as it is written
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
that the lord is greatly offended with the defilements both of our soules and bodies for he is a pure and holy spirit and requireth the same in them that worship him Hebr. 12.14 And without this no man shall see him 2. The corrupters of the truth shall be grievously punished howsoever they may for a time by subtiltie cover their deceit and draw many into their snares 3. That God is ready to forgive most vile sinners if they truelie repent XVII Arg. of Chr. deity Lastly here we have the seventeenth argument of the deitie of Christ in that he threatneth to punish these wicked deceivers for none but God onelie is able to doe it and therfore it manifesteth his divine omnipotencie That which the hereticke objects concerning Moses striking the Aegyptians with plagues is of no waight neither of Peter his slaying of Ananias Nor Pauls striking Elymas with blindenesse For we know that the Prophets and Apostles wrought miracles not of themselves but by the power of God Wheras Christ threatens to doe this by his owne power Io. 5.19 Mat 10.1 16.17 For whatsoever things the Father doth these also doth the Son likewise Yea the Son giveth power unto others to doe the like things And all the Churches shall know The end and use of Gods vengeance on sinners is to declare both his omniscience of the hidde things of the hart as also his omnipotencie and Iustice in rendring to evry one according to his workes Even as God said to Pharoah Exo. 9.16 Rom. 9.17 And in very deed for this cause have I raysed thee up for to shew in thee my power and that my name may be declared throughout all the earth Thus the lord by threatning cals sinners to repentance by Iudgments punisheth the obstinate and hereby declareth his wisedome power and Iustice unto all Now it is not without cause that Christ attributes to himselfe the knowledge of hidden things for seeing this wicked woman beguiled many by couveringe her uncleane actions under a pretence of holinesse Christ therefore here declares that none of her wayes were hidden from his eyes Hence we observe in the first place that one principal end of Gods exemplarie punishing of the wicked is that all the Churches may acknowledge declare the wisedome power and Iustice of God Thus we se how profitable it is that publike examples are propounded before our eyes to the end we may take notice of the judgments of God beware least by the like wickednesse we stirre up his wrath against our owne soules XVIII Argu of Chr. deity Secondly here is offred unto us the eighteenth argument excellently proving the divinity of Christ For here Christ will be acknowledged to be the searcher of the heart and reynes which the scripture ascribeth unto God alone For the righteous God trieth the heart and reynes Psa 7.9 1. King 8.39 1 King 16 7. Give unto every man according to his wayes whose heart thou knowest Thou alone knowest the hearts of all the sonnes of men see also 1. Chro. 28. Iere. 11.20 and 17.10 and 20.12 Eniedinus the Samosatenian objecteth in the first place that the searching of the heart and reines doth not here signifie a knowledge of the thoughts But rather a most equal and just administration of judgment by Christ and so it proveth not that he is true God I answer The antecedent is a manifest and bold corrupting of the text For the divine attribute which elsewhere is ascribed to Jehova is here without any limitation and in the verie same words applied unto Christ not onely in regard of the administration of his righteous judgments but also as he is the searcher of the heart and therefore must necessarily be taken in one and the same sence But again he objecteth That Christ hath received all his knowledge judgment yea and himself too from the Father as he confesseth Io. 5. Rev. 5.11 here v. 27. as I have received from my Father so that he is not the same God with the Father I answer he deceiveth by an equivocation For Christ receiveth all things from the father two maner of wayes Io 1.14 Prov. 8.25 God the sonne hath received his divine essence from the Father by eternal generation for he is the onely begotten of the Father before the mountaines were setled So that with his divine essence he received his divine omniscience But as he is man he received all his power and glorie in time by his reall exaltation so far forth as consisted with the nature and perfection of his manhood in this latter respect we confesse he is not God notwithstanding it is false to affirme that he is not God in the former for howsoever in this respect he hath received all things from the Father yet whatsoever is divine the Sonne hath it by his owne essence even as the Father Because the Father hath given to the Sonne to have life in himself as the Father hath life in himself See Damascenus lib. 4. Orth. fid cap. 19. Thirdly he objecteth that many Prophets and Apostles knew the hearts of men also Io. 5.26 I answer Eyther this or that of Salomon is false Thou onely knowest the hearts of all men 1 King 8.39 God indeed did reveal some things not al things unto Elisha Peter and Paul but not the knowledge of the hearts To be short none of them did or could say that he was the searcher of the reynes and heart as Christ here saith And all the Churches shal know that I am the searcher of the reynes hearts 24. But unto you I say The fourth part of the narration is an exhortation and here he turnes aside from the Pastor before commended and reproved and from the deceivers threatned and speakes to the rest of the Church in Thyatira and exhorts such as were godly among them and had not harkened unto the false teachers to go foreward and continue in the Apostles doctrine And hence again it appeareth that these Epistles were written not to the officers alone but to all the Churches The Vulgar as also Andreas and Montanus read it without the copulative but to you the rest but the other Greeke copies have it to you and to the rest as if he had said to thee o Pastor and to thy fellow officers and to the resâ—â—f the Church But the sence is the same For the Pastor also was one of those which held not the doctrine of Jezabel although indeed he was to negligent in repressing of the same This doctrine To wit of Jezabel and the Nicolaitans concerning fornication and communicating with Idolaters And which have not knowen This is an Hebrue phrase and signifies who have not approved The depth of Satan So these deceivers called their blasphemies as being deep mysteries and hidden wisedome and things more excellent then ever the Apostles taught Now Christ graunteth they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths but such as had their original
shall plucke my sheep out of my hand This argument concerning our perseverance is full of comfort for all the faithfull being elected are written in the booke of life and shall never be blotted out Whosoever therefore can now assure himself to be a beleever ought certainly now to beleeve that he is the chosen of God and that he shall assuredlie persevere in his faith feare and service for evermore yet not by his owne strength for that were presumption and repugnant unto faith but by the power of God who keepeth the elect through faith unto salvation 1. Pet. 1.5 ready to be revealed in the last time 6. He which hath an care This needs no new explication but practise See chap. 2. v. 7.11.17 The VI Epistle to the Angel in Philadelphia 7. And to the Angel of the Church in Philadelphia write These things saith hee that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy workes behold I have set before thee an open doore and no man can shut it for thou hast a little strength and hast kept my word and hast not denyed my name 9. Behold I will make them of the Synagogue of Satan which say they are Iewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwel upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crowne 12. Him that overcommeth will I make a pillar in the temple of my God and hee shall goe no more out and I will write upon him the name of my God and the name of the citie of my God which is new Ierusalem which commeth downe out of heaven from God and I will write upon him my new name 13. He that hath an eare let him heare what the spirit saith into the Churches THE COMMENTARIE VNto the Angel in Philadelphia There were divers tities of this name Lib. 12. But this was in Asia and as Strabo writeth much incident to earthquakes this Church was purer then the rest for whereas all the others Smyrna onelie excepted were sharpelie reproved by Christ this Church with her teacher is singularly commended not but that they had their faylings for there is no Church in this life without spot or wrinkle but because their sinceritie and faith was such as it covered all their infirmities God beeing pleased to take no knowledge thereof Now Christ commends the faith constancie of this Bishop above the rest foretels his combats with the Iewes and promiseth to assist him in the persecution now at hand Lib. 3. hist. cap. 37. moreover he exhorts him to be constant to the end Some thinke he was Quadratus a disciple of the Apostles of whom Eusebius makes mention but more of this in its place Among the Epistles which are attributed to Ignatius the sixt was written to these Philadelphians in which he exhorts them to keep the unitie of the faith and flie heresies but in it the Eminencie and Primacie of Bishops is too hyperbolically extolled Ignatius his Epistle to the Philadelphians Yee Princes saith he be subject to Caesar ye souldiours to the princes but let priests and deacons with the whole clergie and people souldiours and princes yea and Caesar also obey the Bishop and let the Bishop be obedient to Christ as Christ is to the Father But it is apparent at that time the souldiours with all the princes yea Caesar too were so far from embracing the faith as that on the contrarie they cruellie persecuted both Bishops all other Christians Notwithstanding there is in that epistle a sentence verie observable carries a note of true antiquitie I have heard saith he Some say if J finde not the Gospel in the ancient J will not beleeve but to such J say to me Christ is antiquitie and whosoever obeys him not it wil bee their certain and irrecoverable destruction A fitt sentence to be applied against the Papist who enquire after the antiquitie of our doctrine but this by the way The parts of the Epistle are three The inscription narration and conclusion These things saith he that is holy he that is true In the preface the person of Christ is gloriously described by fower Epithites First hee is called holy 1 Cor. 2.30 both because hee is in himself holie and is made to us of God Sanctification besides hee loveth holinesse and can not abide impuritie 2. Is true that is constant in keeping his word and performing his promises and threatnings loveth truth in us and detesteth all falshood whither in life or doctrine yea none shall escape unpunished that takes ought from his promises or threatning Here we have the twentieth argument of Christs deitie XX Argu. of Chr. deity Isay 6.3 For none absolutely save God alone is in scripture called the holy and faithfull one Thus the Seraphims cryed one to another Holy holy holy is the Lord God of hostes And who is true or truth besides the Lord The Lord is righteous in all his wayes and holy in all his workes In Dan. 9.24 Ps 145.17 he is called the most holy and it seemeth that these two Epithites of Christ were thence taken Christ saith of himself J am the way the truth and the life Ioh. 14.6 1. Io. 5.20 This is the true God and eternall life So here these things saith he that is holy he that is true Thus we see the divine majestie of Christ fully declared Here also let us note the detestable boldnesse of the Pope of Rome who wil be called the most holy Father yea holinesse it self Is not this to lift himself up above Christ doth he not herein manifest himself to bee the great Antichrist Christ indeed is absolutelie called the holy one but the Pope calleth himself the most holy one and that absolutely Thus he proudly exalteth himself above Christ which is proper to Antichrist The like we noted from the title of Christs priesthood Heb. 4.14 where hee is twise called a great hie Priest But the Pope arrogates to himself a higher title viz. the greatest hie priest wherein againe he lifteth himself up above Christ and plainelie shewes that he is not his vicar but rather the successor of the Archpriest of the Pagans whom the Romans called Archflamins But perhaps it will bee objected That the Pope is called the greatest hie Priest not in respect of Christ but of other inferior hie priests and beeing the supreme and universall bishop But this unlooseth not the knot For in what respect soever he calleth himself the greatest hie priest it is evident that herein hee maketh himself greater then Christ
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
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
are allegorically to be understod Lyras opinion rejected that this vermine is not to bee understood properly but mystically of the troopes of most hurtfull enemies Who they bee it is hard to define saith Ribera And so it is because as Papists so also our interpreters are of diverse opinions about them Lyra interprets it of the Vandales Gothes and Hunnes most cruell enemies of the Church who beeing infected with the Arian pest spread themselves by mighty troopes in the East and in Africa and like devouring Locusts miserably afflicted the Christian world This opinion seems probable to Tossanus although he follow it not Ribera also understands it of cruell and Barbarous men afflicting the Church Riberaes opinion such as were of old the Gothes and Vandales But their description here seems not fitly to agree to these natione For these Locusts are raised and spread over the earth by the key of the Apostaticall Star that is by Antichrists power they come out of the bottomlesse pit but Antichrist did neither raise up nor send forth the Vandales Gothes unlesse it were by accident that is as occasioning by his idolatrie the Lord to punish men by these adversaries besides they did not torment but miserably murther many not the wicked alone but the godly also this not for five monthes but many yeeres together Junius interprets it of evill spirits molesting the world Iunius interpretation but the description little agrees therewith besides it was needlesse that any such thing should be typed out unto Iohn seeing it is well knowen to all that they never cease troubling and tempting the sons of men Moreover sensible events are undoubtedly here signified as working upon mens sences Whereas the evil spirits doe insensiblie rage and hurt the world Gagnaeus and some others with whom our Tossanus agrees apply it to the swarme of hereticks Gagnaeus opinion which in Constantines time and after with a mighty force prepared the way for Antichrist For those hereticks beeing come forth from the hellish smoake of arrogancie and presumption like Locusts far and wide devoured the pastures of the Church Now howsoever these things are true in themselves Yet as Ribera wel observeth the locusts here spoken of may not be understood of hereticks because that which followes in vers 5. seems not to agree unto them It was given that they should not kill them but that they should be tormented Now hereticks torment not their disciples and favourers but such as are sound in the faith who have the seale of God whereas the locusts are commanded not to torment those which have the seale of God in their foreheads to which we may also adde that the state of hereticks was before described in the third fourth trumpet as also in Chap. 6. at the opening of the third and fourth seale whereas it is manifest that here the rising and kingdome of Antichrist is prefigured I therefore leaving all these doe in this ascent unto the Ecclesiasticall Glosse to the Glosse also of Illyricus and Bullinger who following Bede and Anonymus understand by these Locusts the disciples of Antichrist The application of the Locusts to Antichrists disciples vindicated that is the innumerable troope of the Popish clergie neyther is there any weight in what is objected to the contrarie First they say that Antichrists kingdom is described hereafter in Chap. 13. Now howsoever this be true yet is it not a sufficient ground to prove the thing they bring it for For as it is both there and here described so also as we have shewed it was before prefigured in the second vision at the opening of the sixt seale yea it shall be also againe described in the fift sixt visions For in every one of these prophetical visions the same is repeated and more clearly illustrated Secondly they object that these Locusts shall onely rage for the space of five monthes whereas the power of the Romish clergie hath already continued much longer But neyther is this to the purpose For the time of five monthes is not here precisely to be understood according to the letter for in this sence it would as little agree with the Vandals and hereticks whose time of rage cruelty lasted many yeeres But the words allude to that space of time in which the Locusts are in their chiefe vigour strength as we shall heare hereafter Thirdly they object that the power given to the Locusts is not over the servants of God but them that were not sealed Wheras Antichrist hath power over the sealed ones for he shall kill the witnesses of the truth But it is one thing to kill and another thing to hurt He shall indeed kill the two witnesses yet not hurt them for the spirit of life from God shall enter into them Chap. 11. vers 11. therefore properly he onely shall hurt them that are not sealed by seducing and leading them to destruction 2 Thess 2.10 Lastly they object that the Locusts had power grievously to torment men the which say they cannot be truly said of them in the Papacy who have lived in all kinde of carnal licenciousnesse But we are to distinguish betwixt the outward condition of the flesh and the inward state of the conscience Outwardly indeed idolaters rejoyce greatly abound in all pleasures But inwardly when conscience comes to worke they feel secret torments because seeking life and salvation out of Christ they never finde any rest for their soules but are tormented with perpetuall anguish feare and torture of hell or purgatorie of which more hereafter Notwithstanding therefore all the foresaid objections we understand by the Locusts the Romish clergie unto whom the whole description all the effects therof doe fitly agree I. The Locusts remaine skipping on the ground and fly not up into the aire Application of the Locusts to the Romish clergie So this wicked clergie savours nothing but earthly things seekes only after them and not the things that are above II. The Locusts goe forth in great troopes so in the Papacy there are seen innumerable swarmes of religions orders in so much that one of their Generals as Sabellicus recordeth promised sometime unto the Pope to send a compleate armie of thirtie thousand souldiers consisting onely of Franciscane Friers to warre against the Turks without any interruption of divine service unto their cloisters III. The Locusts sing and skippe in summer and delight in ease What doth this sinfull clergie But perpetually sing dance and delight in pride and luxuriousnesse beeing in the meane time serviceable neither to God or men IV. The Locusts though but litle yet are gorbellied creatures fall upon consume and destroy most pleasant feilds gardens The false Romish clergie loves to bee in the greatest and chiefest cities possesse the pleasantest vallies insinuate themselves into great mens favour families spoile devoure widowes howses build their cloisters colleges and palaces in places most commodious gather infinite
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
your reward in heaven saith Christ Matt. 5.12 And great fear shall fall upon them He rehearseth sixe kindes of effects touching the enemies First 1 The feare of the adversaries a great fear fell on them On whom Vpon the beholders A paraphrase of the adversaries before they beheld the dead witnesses with delight but suddenly they shall tremble at their vivification What is the cause of this great fear because they shall feele but to late that they warred not with poore man but with God himselfe And therefore they shall stand in fear of their kingdome treasures praebends and kitchins They shall dread the judgement of God but not escape it This is wonderfull in our eyes The wicked when they most rage do then tremble are forced even to fear them whom they prosecute with all manner of hatred Thus the Scribes persecuting Christ were afraid Ioh. 11.47 What shall we doe for this man doth many miracles If we let him thus alone all men will beleeve on him and the Romanes shall come c. Thus likewise the chiefe Priests feared the Apostles whoÌ„ they persecuted What shall we doe say they to these men for that indeed a notable miracle hath been don by them is manifest neither can we denie it c. Thus therefore howsoever convinced in their consciences yet they beleeve not the Gospel but hate it the more by how much they are affraid because they see that their lyes and impostures are discovered and confuted by the truth and light of the Gospel Therfore why should we feare the Antichristians who though they seem outwardly to carie forth the matter with a high spirit yet inwardly they tremble and are tormented with the wound of an evill conscience Now such fears are not prolonged For what the wicked fear that comes suddenly upon them And their enemies beheld them The second effect of the witnesses glorification The astonishment of the adversaries is the astonishment of their enemies For seeing them restored from death to life and their reproach turned into glory they stand amazed alluding as some thinke to that in Wisd 5.1 The just man shall stand with great boldnesse before the wicked who seeing it shall be troubled with terrible feare and shall be amazed at the strangenesse of his salvation saying is this he whom we had sometimes in derision and a proverb of reproach How is he numbred with the children of God and his lot is among the Saintes Thus the wicked shall see Christ whom they have crucified with amazement because beeing convicted of their ungodlines and confounded with shame they shall feel his revenging hand Hitherto the Romish Antichrists have seen the martyrs whom they burnt at Constance to be againe restored to life in Luther Melanchthon Martyr Calvin They see them with amazement at this day glorified in their doctrine the which is both lifted up they in vain resisting the same and dayly propagated far and neere to the honour and glory of God through diverse provinces of the Christian world 13. And there was a great earthquake the same hour The third fourth and fift effects doe shew the great destruction which Antichrists kingdome receiveth by the restauration of the witnesses as also declare the cause of the feare and trembling of the wicked They are afraid least that should come to passe which already is viz. that the prophesying beeing renued a ruin should befal their kingdom as it is at this day The same houre Some copies have it the same day to wit the witnesses were vindicated that is a little after the witnesses were suppressed by Antichrist God restored them again A great earthquake In Chap. 6.12 at the opening the sixt seal Antichrist raysed a great earthquake against Christ A great earthquake when Pope Boniface the third being declared VNIVERSAL Bishop of the Church by Phocas the tyrant caused an horrible shakeing of the Christian world by bringing all Bishops and Churches under his yoak For thereupon followed an universall change and miserable deformitie of the Church But in the last times Christ likewise will raise a great earthquake against Antichrist when by the preaching of the Gospell he shall so shake his kingdome as that it shall totter and come to ruin howbeit he had by his deceit and tyrannie formerly so established it as if it had been invincible To this earthquake appertaine the seditions warres tumults disputations alterations of opinions great contentions raised up about religion throughout the whole Papacie after the restitution of the Gospel And indeed suddenly after the Councill at Constance an earthquake grievously shooke the Papacy For the Bohemians to revenge the cruel death of their two witnesses fell in a hostile manner upon the Popish Clergy suppressing the armies of the Empire sent against them and obtained many singular victories over their adversaries It is true the earthquake ceased a little while after the Councill of Basil by the COMPACTATA as they called them graunted unto the Bohemians But not long after by the preaching of Luther in Saxonie of Zwinglius in Helvetia of Viret in France there followed a more grievous shaking accomplishing that which here followeth And the tenth part of the great citie fell This Ribera purposely passeth by The ruin of the tenth part of the city for he would not expound that which evideÌ„tly happened unto the Papacy by the preaching of the Gospel For the great city is the kingdome of the Romane Antichrist wherof Rome Babylon Sodome is the head the which indeed was not wholy overthrown by the preaching of Luther other ministers of the Gospell but the tenth part thereof fell that is the jurisdiction religion and tyranny of the Pope was much diminished through Germany together with his revenues annuities Commendums holy tribute For Germany by embracing the Gospel returned from Antichrist to Christ hence worthily is accounted the tenth paâ—â— of the great city But thou wilt say Germany is not wholy fallen off from the Pope For it yet hath very many Archbishops Bishops others of the hierarchy sworn Vassals of Antichrist What then seing som other whole kingdoms as Great Brittain Denmarck Sweden or in part as France Poland Pannonia have supplyed that defect by rejecting the Pope and embracing the faith These things are so cleare as that they cannot be denyed The fift effect followeth Alcasar here understands this great earthquacke to be the conversion of Ierusalem unto the faith But indeed he rightly laughs at the fiction of the ruin of the tenth part thereof at Antichrists comming And there were slaine seven thousand names of men Names are here put The slaughter of Antichristian for persons as Chap. 3.4 A definite number for a great many for the number seven is perfect as in the history of Elias God saith he had reserved to himself seven thousand who had not bowed their knees to Baal that is very many Now these names are the Antichristian
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
mongrill as being Apostolicall in name but apostaticall in deed Like as a Libard and a Lion comming together engender an adulterate Leopard Page 119. he saith that the worshippers of the Beast worship the Divell in the Pope And againe That the Pope hath it from the Dragon that he is a sacrilegious and tyrannicall person wasting on himselfe and his creatures the goods of the poore and destroying men for his filthy dung sake And whereas he is the greatest hypocrite and calleth himself Apostolicall yet he despiseth Apostolicall conversation above all men living Ibidem Who was able to fight with the Beast or resist his will in regard of his twofold supreme power viz. Imperiall and Priestly which be pretendeth to have ever the Church Militant And page 120. It appeareth therefore when the Pope sitting in the Temple of God extols himselfe above all that is called God or is worshipped that he boasteth as if he were God and so consequently bewrayes himselfe to be that son of perdition who commonly is called Antichrist With many like places Franciscus Petrarcha a most eloquent Philologer of Italy in his time wrote such things Anno 1370. against the Pontificall sea as almost Luther never spake worse In his 15. Epistle lamenting the oppression of the Catholick Church That worthy Court saith he of Jesus Christ that excellent Tower of divine worship is now at length because of our sins being destitute of divine helpe become a den of cruell theeves And of the Popes tyranny I see indeed saith he afar off but not being able to hinder it I refuse to see nigh at hand It is a cruell and infamous guile by which this ecclesiasticall Dionysius vexeth and spoileth our Syracusaes And Epist 16. I speak not what I have heard but seen I know it by experience that there is no charity there no faith no piety no reverence or feare of God nothing that is holy just equall laudable or humane as for love shamefasinesse and purity it is banished thence Touching the truth indeed I am silent for what place is it where all things are so full of lies The aire earth houses townes sireets court-yards porches halls beds roofes of houses clefts of walls the secret and close roomes of houses and temples the seats of Judges and Popes yea in the last place the very mouthes of men their becks gestures voices and countenance And Epist 19. Behold now thou touchest with thy hands and seest with thine eyes what that last Babylon is viz. angry raging dishonest and terrible To which neither that Egyptian Babylon the worke of Cambyses nor the more ancient royall Assyrian Babylon built by Semiramis is equall c. Behold thou seest a people not onely adversary to Christ but that which is worse under Christs Ensigne rebelling against him and fighting for Satan c. For what else I pray you is daily practised by Christs enemies and the pharisees of our age doe they not buy and sell and make merchandise of Christ himselfe whose name notwithstanding they seem day and night to extoll with most high prayses whom they cloath with purple and gold whom they load with pretious stones salute and worship him I say they put to sale and make merchandise of here on earth and as if his eyes were covered and saw not they crown with the bryars of wicked treasures defile him with the spittle of a most impure mouth and inveigh against him with viperous hissings strike him with the dart of venemous actions what in them lies The Papists crucifie Christ doe again and again deridingly drag him as naked poore and scourged on mount Calvary and wickedly consent to naile him to the crosse And O shame O griefe O indignity even such the Romanists are at this day as it is reported Whereupon one merrily made these pithy verses Roma tibi fuerant servi domini dominorum Servorum servi nunc tibi sunt domini Once Lords of Lord O Rome thy servants were But servants now of servants thy Lords are Petrarcha goes on Epist 20. touching the Pontificall Babylon In the kingdom of covetousnesse nothing is counted as lost so that mony be safe there the hope of life to come is but a vaine fable and what is spoken of hell is all fabulous The resurrection also of the flesh the end of the world Christs comming to judgement are esteemed as fopperies c. O Babylon the worst of things situated on the fierce bancks of the river Rhone thou famous or rather infamous whore cōmitting fornication with the kings of the earth in very deed thou art the same whom the holy Evangelist saw in the spirit Thou art I say the same and no other sitting upon many waters c. The woman clothed with purple and scarlet and glittering with gold pearles and precious stones having a golden cup in thy hand full of the abomination and filthinesse of thy fornication Babylon knowest thou thy selfe Certainly that which followeth onely agrees to thee and not to any other BABYLON THE MOTHER OF FORNICATIONS AND ABOMINATIONS OF THE EARTH Hear the rest And I saw a woman drunken with the blood of the Saints and the blood of the Martyrs of Iesus Why art thou silent Either shew some other that is drunken with this blood or else if thou canst deny that thou art not this drunken woman And Epist 21. against the Popes the Princes of darknesse Let the gods and goddesses nay rather the God of gods destroy them all both living and dead with their treasures and wicked works who being fatted with the blood of the heavenly Lamb doe spurne and rebell c. But why or to what end that we may see the good overwhelmed the wicked raysed up Eagles to creep and Asses to flie to see Foxes on chariots Kites on towers Doves on the dunghill Wolves at liberty Lambs in fetters to be short Christ banished ANTICHRIST to be Lord and Beelzebub judge c. These things wrote Petrarcha and more also Besides more then 230. yeeres agoe lived Michael Cesenas chiefe of the Minorite Friers The Pope Antichrist who openly accused the Pope to be ANICHRIST and called the Romish Sea the Babylonish harlot drunken with the blood of the Saints But for brevity sake I refer the Christian reader unto the Catalogue of witnesses of the truth where it is most clearly proved by innumerable witnesses of Christ Catal. testium verit Tom. 2. p. 79. before Luther was borne that the Pope of Rome was Antichrist Now let us consider the wisdome that is in the number of the Beast of which John cryes out Here is wisdome From the number laid down 666. he closely bids us to search our al the other mysteries for here we have the name of the Beast Latinos Romanus This name both the Greek and Hebrew number doth declare By the name also we have the Character for all that will buy and sell must professe the Latine service or Romane faith and be
not worship the first to be slaine How they overcame the beast how then do they conquer seing they are slaine I answer the victory of the Saints is spirituall They are indeed bodily overcome and slain by the Beast suffering punishments and torments this way yet spiritually they overcome the beast while by refuting and condemning his false and idolatrous worship they constantly persist both in life and death in the true faith of Christ This is the victory of the holy Martyrs and Confessours of which it is said 1. Ioh. 5.4 The victory that overcometh the world is our faith It is bloody indeed and not obtained without great resistance yet it so far excelleth all the triumphs of Alexander and Caesar by how much the Beast is more cruell then those Monarchs They by force of armes brought some part of the world under their power But to this Beast the Dragon gave great power so as the whole world followed and wondred after the same This victory of the Saints John makes as it were fourfold The victory of the Saints foretold I. They got the victory over the beast that is over Antichrist himselfe whose power threatning and Tyranny they despised and contemned cleaving constantly unto Christ II. Over his Image to wit which he caused to be made for him by the Inhabitants of the earth This we have shewed to be that whole Idol worship by which the worshippers of the Beast rage againstall who refuse to adore him and his Image Now to contemne this so great a madnesse and overcome it by their blood is to get the victory over the Image of the beast III. Over his character viz. which the second beast caused to be imprinted in the right hand or foreheads of the worshippers of the first beast Chap. 13. verse 16. This we shewed to be both a common and speciall obligation to the profession and worship of Antichrist Over this Character the Saints and Professours get the victory when they cast off the beasts religion and constantly refuse to be obedient unto him IV. Over the number of his name which in Chap. 13. vers 8. he shewed was 666. being Antichrists nationall name expressed in the Hebrew letters of ROMANVS and the Greek LATEINOS as before we shewed Over this number and name also the Saints get the victory by communicating no more in the Romish Idolatry Latine service Masses c. This is the victory for which the company of harpers sing songs of Prayses to God Whether these harpers are the Martyrs or other Professours But are these harpers the Martyrs in Heaven or the faithfull in the Church Militant Some interpret it of the Church Triumphant others of the Church Militant applying it to the Protestant Churches in Germany France England and other places who are said to have overcome the beast by casting off the yoake of the Pope having obtained the liberty of a more sincere doctrine from their Emperours and Kings For my part I understand it simply to be the same company of harpers who in the foregoing Vision Chap. 14. ver 3. by a new song did gratulate the company of sealed ones standing with the Lambe on Mount Sion Neverthelesse Brightmans opinon is not altogether to be rejected because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who overcome is in the present tense for if the triumphant Church were onely meant hee would have said in the preterperfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the Aorist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have or had gotten the Victory The participle therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in the present doth also include such who obtain Victory over the beast even in this life Furthermore from this place there ariseth unto us a most sweet consolation touching the spirituall victory we obtaine over the beast by the sincerity and constancy of our faith although the Beast bite kicke persecute and kill us It serves also to stir us up stoutly to resist him Besides it furnisheth us with three things for the true understanding of the foregoing matter The Sea-beast is Antichrist First that the former beast ascending out of the Sea could not be the old Romane Empire but necessarily Antichrist The reason is because these holy harpers sing not a triumphant song for any conquest they had over the Romane Empire seeing they never made war against it for Christians according to the precept of the Apostle were allwayes obedient to Emperours The Sea-beast and that rising out of the earth is the same Antichrist but they celebrate the victory over Antichrist with his sinfull deceits and inventions Secondly that the first and second beast in a divers respect denotes one and the same Antichrist as before we have declared The reason is because one that is the former is onely mentioned who being overcome the latter was so likewise Now the Saints rejoyced and sung because Antichrist was overcome Thirdly Antichrists Kingdome cannot bee straitned to four years that Antichrists Kingdom cannot possible be restrained to the space of foure yeers as the Papists will have it The reason is because many Martyrs and Professours had already gotten the victory over Antichrist before the Plagues were poured out upon the throne and worshippers of the beast Now all the plagues cannot be comprehended within so short a space but must longer torment the followers of Antichrist as we shall see hereafter Therefore it necessarily followes that Antichrist bare sway and made war with the Saints long before those foure yeers forasmuch as here it is said he was overcome by them Thus much touching the persons of the Harpers now let us see where they were I saw as it were a sea of glasse Lyra whom Gagnaeus followeth makes this sea the Sacrament of Baptisme which is glasse that is pure mingled with fire that is with the regenetating grace of the holy Ghost Andreas will have it to be meant of the multitude of them that shall be saved in which sence the sea and harpers should be the same which is not proper Lambertus of the large knowledge of the truth Brightman the doctrine of the Gospell said to be glasse that is perspicuous and clear but mingled with Fire to wit of contentions and strifes which Satan hath raised amongst the teachers of the Gospell But these opinions I passe by Before in Chap. 4. verse 6. John saw before the throne a sea of glasse like to chrystall which is the purest glasse Now here he sees the same sea It denotes the world of wicked men Ribera rightly calls it the multitude following Antichrist for the sea is called a gathering of waters The waters are the wicked nations obeying Antichrist as in Chap. 17. And Ierem. 51.42 Cyrus Army that vanquished Babylon is called a sea comming up upon her and covering her with the multitude of the waves thereof The sea therefore is a gathering of people or the whole multitude of the ungodly that is the world tossed like
desperate obstinacy in sins Riberas opinion If with Ribera we take the Sunne properly then a horrible scorching by reason of an excessive heat is portended to the Antichristians that their bodies as by a burning flame should be inwardly broiled like such as are right under Zona torrida who are tormented with continual heat forced in the day time to shadow themselves in Caves under the earth Drinesse followes heat and barrennes the drought of the earth barrenesse is accompanied with want of corn pestilence hunger and intollerable thirst by which plague the ungodly shall rage and poure forth horrible blasphemies against the Name of God and at last rush into utter despaire so the sense should be thus he poured out his Viall on the Sunne that is by it so powerfully wrought on the Sun that it scorched the earth with its beams more vehemently then formerly And thus Bullinger Meyerus Aretius Foxe Why the literall exposition cannot hold Chytraeus who notwithstanding alleadgeth also a mysticall sense interpret it Now the reason why I assent not unto them is first because this shall be a plague peculiar to the Antichristians whereas heat drought barrennesse hunger and thirst are common calamities incident to the godly and wicked neither are we to doubt But that these words It was given to this Angell or to the Sun for the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be referred to either though more properly to the Sunne to burne or scorch men with heat are onely to be referred to those ulcerous ones having the marke of the beast ver 2. Secondly The second effect should but little agree for why should men blaspheme God because of the heat They would rather curse the sunne it self thus scorching them Lib. 4. pag. 135. after the manner of the Atlants who as Herodotus reports in Melpomene curse the sun rising over them and bitterly raile on it because with his scorching beames it spoiles both them and their country Thirdly although afflictions for the most part are Sermons of repentance yet this plague seemes chieflly to worke inwardly on the conscience thereby to instigate men to repentance but they on the contrary do obstinately blaspheme Therefore I rather understand it of an inward A divers mysticall sense then outward plague Now passing by the letter the conjectures of Interpreters are very divers touching this sun and its scorching which I thinke it not amisse briefly to repeat Lyras opinion that by comparing them we may gather a truer sense Lyâ—â— doting as his manner is makes this Angell to be Pope Leo III. whom the Romanes by sedition displaced evilly intreated and cast into prison out of which notwithstanding he made an escape by the meanes of some as Writers report he poured out his Viall on the sunne in declaring the griefe of his mind to Charles the great King of France because as the Sun in its light excells all other Planets so he shining in faith and magnaminity excelled all the Kings of the earth To him it was given to afflict men by heat because Charles came to Rome with an Army and grievously afflicted the Popes Rebells and restored Leo to his seat Hereby men were scorched to wit the seditious Romanes by the heat of wrath and blasphemed the name of Charles The rest I mention not The unsavourinesse of the glosse being as it plainely appeares altogether contrary to the scope Some interpret the Sun to be Antichrist Gagnaeus opinion who falsly affirmes himselfe to be the Sun of the Church So Gagnaeus the Papist and our Marlorate He shall torment men with heat 1 Pet 4.12 that is afflict them with grievous persecutions for heat and fire denote afflictions But this exposition cannot stand because Antichrist will not persecute his followers but the godly only who by no torments will be brought to blaspheme the name of God Others understand the Sun to be Christ the sun of righteousnesse to whom it shal be given to torment the consciences of Antichristians with the heat of his wrath as it were by fire for because they can by no meanes resist the Gospell of Christ by the heat of wrath being turned into fury they shall blaspheme the name of God that is the truth of the Gospell in its clearest light as if it were divelish and hereticall being far from repentance and giving glory to God If this be the sense we may then understand what we are to expect henceforward of the Papists and how we are never to hope for any reconciliation with them Brightmans interpretation Here also I will alleadge Brightmans opinion not altogether divers from the former The sun he interprets of the holy scriptures by whose light our darke mindes are enlightned The Viall is to be poured out on these not to hurt them as the former vialls were hurtfull to the earth sea and rivers but to give a force and set an edge upon them that may more sharply pricke and penetrate into the consciences of men for although the scriptures in our times have been very much illustrated yet many things especially propheticall are as yet not sufficiently explained And although indeed Antichrist be plainely discovered yet what shifts and feined pretences doth he daily make to the end the world may not take notice of him But by how much the day of Iudgement drawes nearer by so much the more shall the light of the Sun that is the Scriptures bring to the eyes of the world a more abundant and clearer light The summe of all is that a greater perspicuity of the Scriptures seemes to be expected by which Antichristians as by a more vehement heat of the Sun shall be very much tormented because the filtinesse of Antichrist will hereby be more discovered which shall occasion them to persecute men with the greater hatred yea such shall be their exceeding folly as they will rage and fret against the Sun because their filthy whoordomes are laid open to the view of all the world This sense is clearer then the former yet both are to one effect for Christ by the scriptures will send forth a great light and new heat which indeed should rejoyce the adversaries amend them bring them to repentance but through their owne malice they shall be the more enraged thereby Now all things will be cleare And it was given him to scorch men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase denotes some extraordinary judgement of God For indeed neither Christ nor his word do in themselves or of their own nature worke this effect viz. to torment men with the scorching heat of fury but the sunne is given or attributed unto them accidentally God sending on Antichristians strong delusion that they should beleeve a lie because they received not the love of the truth They ought indeed by the beames of the Sun of righteousnesse so cleerly shining in the holy Scriptures to be enlightned warmed and stird up to acknowledge love and imbrace the truth
Spirits Ribera understands them to be Three Devills whom they call familiar spirits such as Magicians send forth at their pleasure But they shall be men properly because they go speake and have to do with Kings in a civill way all which little suites with Devills Notwithstanding they are said to be spirits because by profession they shal be Spirituall Fathers And Three because there shall be many of them sufficient for to performe what they shall undertake for a threefold number denotes perfection as before in Chap. 11. the two witnesses were indefinitely put for a few yet sufficient for the Testimony of the truth Yet here it seemes they are said to be three rather then seven which number the Scripture more frequently useth because they shall be the choisest and subtlest out of the flockes of Locusts who ordinarily are not very many Notwithstanding they shall be of the true kind of the Locusts however they differ in forme and office Impure Spirits Not onely being of an impure originall but nature and manners also labouring to staine both divine and humane things even as the Locusts who came out of the filthy bottomlesse pit did defile all things with their venemous mouths and tailes Like to Frogs They shall not be Frogs nor in the forme of Frogs for so they should be unfit messengers to be sent to Kings but like to Frogs in filthinesse impudencie and loquacitie because like as Frogs with their continuall croaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most irkesome to our eares Aristoph in Ranis so these Emissaries of Antichrist living a most impure life within their Covents and being taught much to bable do fill the eares of Kings with their cries untill they induce them unto their holy Warre Neither are they much unlike to the Locusts for Locusts skip like Frogs besides they resemble the foure square heads of Frogs by their geometricall hoods 14. For they are the Spirits of Devills He further describes them by their nature and craft they are instructed in the Schoole not of the holy Ghost but of the evill one and therefore they shall have the nature and disposition of their master yet will some of them make a fairer shew and thereby prove more hurtfull and are the more carefully to be avoided Working miracles They shall gaine credit to their Ambassage not so much by words as by signes and miracles and thereby allure and deceive the Kings of the earth But by what signes and whose by lies and the efficacie of Satan from whom they originally proceed for the wonders they worke are delusions of Satan which are spoken of in 2. Thessa 2.9 Rev. 13.14 19.20 Which go forth unto the Kings of the earth Thirdly he declares their office they shall leave the function of teaching unto others of their order and shall be imployed in Warlike Messages Here Ribera erreth in thinking that these Kings are the same unto whom the way was prepared by the drying up of Euphrates for they were Kings of the East spoiling the beast But these are the Kings of the earth and of the whole world The former were against These shall be for Antichrist The Kings of the earth Thus he calleth as before the sworne Vassalls of the Beast and therefore they are said to be of the earth however by profession they would seeme to be Christians And of the whole world That is all Forraigne Kings whatsoever for at last the beast will labour to have the friendship and assistance of them all For in regard he shall see that they of his owne profession are more remisse and negligent then he would have them therefore by Ambassages he will stirre up Forraigne Princes and by all meanes labour to draw them on his side Now if thou demaund who these Legates are I answer Who these three spirits are that are sent forth howsoever undoubtedly they shall manifest themselves so much the more by how much Antichrists fighting against God shall appeare and the nearer we come to the day of Iudgement yet it seems not to be obscure in the least both by history and experience For it is plaine that the chiefe of these Messengers are the Legates a latere who are sent with full power unto the Kings of the earth to negociate for Babylon next to them are the Bishops who order and direct the affaires of the Court In the next place are the Monkes and Iesuites who insinuate themselves into the clossets of women dive into counsells and are Architects of dissention These as their own Epistles witnesse are daily sent as Legates to the kings of India America and Africa to bring them into the fellowship of this warre that is a preparing And now of late if I be not deceived they have made the king of Persia bounden to the Sea of Rome And indeed without the religious interposition of these men scarse any counsells of peace or warre can be handled in Court as experience teacheth Moreover this Type doth very fitly agree to Frogs They are Spirits viz. spirituall fathers but uncleane like Frogs Because saith my Anonymus they remain in the mire of riches prating and tatling against the truth of the Gospell Spirits of devills because saith the same Authour they are inspired by the Devill onely so to doe Working miracles or doing signes that is making shew of outward holinesse though in truth they be the greatest hypocrites having their affections set on the earth and wordly Pompe and therefore howsoever they be the truest Proctours of Antichrist yet being outwardly cloaked with so many signes of Sanctitie they captivate as it were all men so that they are esteemed of them more holy then the rest of men These things Anonymus but we are further to consider that by prodigious and false miracles they shall gaine credit to their Ambassage viz. such by which the beast himselfe is said to seduce the Inhabitants of the earth Chap. 13.14 Now it is notorious that there are none at this day in the world who arrogate to themselves the glory of working signes and miracles but the Popes Emissaries Thus we see who the Legates are and to whom they go forth To gather them to the Battell They will not professe to make warre against God for then they should never induce any but mad men unto it but pretend that it is a warre undertaken for Gods glory and against hereticks for the safetie of the Catholicke Church although in very deed it shall be against the God of Heaven they shall I say prepare a great Dyet to cut off at last all the heririckes in one battell and at once restore the affaires of the Romish Sea But O great folly for it shall not be the day of Hereticks but of God Namely Of God Almighty Whereby the faithfull should be stird up to consider the wonderfull judgements of God The Frogs indeed shall gather the Kings of the earth to Warre thereby to root out the Gospell of Almighty God
out of the bottomlesse pit and shall goe into perdition The three former seeing they so cohere together doe argue that the beast is not simple or single but to be considered in a divers respect and forme Ribera takes this beast to be the devill reigning Riberas opinion of the beast false as in Chap. 3. but it is absurd for the devill never ceaseth to reigne in the children of unbeleefe and even in Iohns time the Apostle Peter wrote that the devill is allwayes going about like a roaring Lyon seeking whom he may devoure and therefore the Angell could not say to Iohn The devill reigning IS NOT. Neither is it of waight what he pretends of Christs Victory Satan indeed is overcome according to his spirituall power that he cannot exercise the same over the elect but not according to his civill violence by which in Iohns time he mightily raged in the Romane Tyrants against the godly And what need was there I pray that Satan of whose continuall rage the holy Ghost had so often advertised us without any figure should now be represented unto Iohn under an obscure type as if it were an unknowne Mystery This colour is too slender to hide the truth The beast therefore is not the devill The common opinion of our Interpreters is The commonopinion of our expositers touching the beast That the beast is the old Romane Empire as before Chap. 13. That WAS viz. most powerfull and largely extended while it was heathenish AND IS NOT to remaine so because it shall bee destroyed by the Vandalls Goths and Hunni which happened under Theodosius when Rome in a short space being foure times taken destroyed and burnt the Empire of the West seemed whollie as it were overthrowne And ascended out of the bottomlesse pit The new Papall Empire which the Pope of Rome by an hellish ambition erected in the West seditiously thrusting the lawfull Emperours of the East out of Italy Not as if the Empire of the West were from the Devill as some do wickedly calumninate us for all Empires are of God but when Empires are corrupted which the Pope caused in the West then those corruptions doe not descend from Heaven but ascend out of the bottomlesse pit And shall goe into perdition For by Christ comming he shall bee cast into the pit of eternall damnation Touching this opinion thus farre it may seeme to be imperfect viz. that it distinguisheth not sufficiently the Romane Empire from Antichrist as also that it draweth the second terme IS NOT unto the future destruction of the Empire whereas the Angell denyeth that the Beast was in his time lastly that the third terme HE SHAL ASCEND OVT OF THE BOTTO MLESSE PIT is most properly to be interpreted of Antichrists rising Brightman somewhat varies from the common opinion Brightmans opinion The Beast is Antichrist He was to wit after publick persecutions were taken away by Constantine And is not to wit when the Pontificacie was so weakned by the incursions of the Barbarians in Italy that men might truly say that the Beast was no more And is to ascend out of the bottomlesse pit to wit when by Iustinian and Phocas the pope of Rome was restored and as it were recalled out of Hell that thence forward with the Empire hee might bee Chiefe Dictator and Vniversall Bishop And shall go into perdition to wit when the renewed dignity and power of the Pope began to be weakened by the Gospel and by little little consumed away This exposition in the fourth term is true How farre true or not true but in the three former he confounds the times which the Angell hath accurately distinguished not by saying The beast shal be and shall not be and shal againe ascend out of the bottomlesse pit But by distinguishing expresly the time past present to come He was in the preterperfect tence is not in the present And shal ascend in the future which differences of time can no more be here confounded then in v. 10. Five are fallen and one is and the other is not yet come and when he commeth c. where the said differences are necessarily to be observed Notwithstanding he seemes to hold that the beast soone after Constantine did ascend out of the Pit which agrees not to the Visions and Histories For although the Church as soone as Christ left off riding on the red horse under Constantine began to be blacke with heresies and with divers diseases grew miserablie pale even unto death neverthelesse the Dragon had not as yet with his taile cast downe that great Starre from Heaven unto the Earth neither had the smoake out of the bottomlesse pit wholly filled the Church with Antichristian Cloudes That was the time of the secret conception generation of Antichrist in the womb of the Romane Church being about 296. yeeres In Vita Sylv namely from Sylvester on whose head Constantine if Platina lie not set a Crowne of gold beset with most pretious Gemmes untill Gregory I. who as a most cleer-seeing Prophet shewing as with the finger Antichrists Birth-day then at hand said Lib 4. Eph 30. I confidently affirme that whosoever calleth himselfe universall Priest or desireth to be so called he in his loftinesse is the Fore-runner of Antichrist because by pride he sets himselfe before others Lib 4 Eph. 38. And again The King of pride is neere and that which is unlawfull to bee uttered an Army of Priests is prepared for him But Antichrist came forth fully ten yeeres after when Sabian caused the writings of Gregory publickely to be burned pretending that he affecting popular praise by his munificence and profuse gifts had wasted the Patrimony of the Church but it was indeed out of hatred because he had declared the Vniversall Priest to be Antichrist After him at length Boniface III. having obtained the title of Vniversall Bishop from Phocas manifested the Beast unto the world I will therefore lay downe what the Lord hath suggested unto mee The Authors judgement touching the Beast touching this darke matter not new neither much contrary to the foresaid opinions but yet comming neerer to the scope I shewed before that the Beast is Antichrist not absolutely but in respect of the three latter states neither is he simple or single but having two bodies neither naked but clothed with the skin of the Romane Empire armed both with the ecclesiasticall and imperiall sword as some ages have seen in the Romish Popes According therefore unto the prodigious and different state of Antichrist So he is said prodigiously to have bin and not to be and to come afterward The Beast was or hath bin viz. formerly according to the monarchicall and secular power which before Iohns time was in Kings Consulls Decemviri Dictators Tribunes Caesars as in verse 10. for although that power was not then as yet the power of Antichrist yet it began afterwards to be his when he by force tooke the same
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
and witnesse of the Conscience Rom. 2 5. which shal suggest to every one the exact memory of his Actions whether good or bad the sentence pronounced shall be most just according to the same and Gods judgements shall bee righteous for the Holy Scriptures containe a most exact written rule of righteousnes unto which most righteously all are obliged and whosoever hath conformed himselfe unto the same shall most righteously be acquitted whosoever hath swarved from it Orat. in Plag gran shall most righteously in the day of Iudgemen bee condemned The Booke also of every mans conscience is of such exact righteousnes as it deceives no man doth injury to no man for the conscience saith NAZIANZENVS is a domesticke and true Tribunall And the Poet siath well Prima haec est ultio Iuven Sat 13. quodse Iudice nemo nocens absolvitur improba quamvis Gracia fallacis prae oris vicerit urnam This vengeance takes if judge it bee None that are guilty quitt doth hee Though that the Praetor through falle Grace Sometimes puts wicked men in place How much more therefore shall the conscience in the day of Iudgement bee a righteous rule to judge by The holy Scriptures are the rule of truth righteousnesse By the way observe If God will then judge according to the written word how much more doth he require that faith and our works be now done according to the said rule of Holy Writ According to their workes Good or evill This shall be the other infallible rule of righteousnesse for it is a righteous thing with God to render rewards to the righteous and tribulation to the wicked Every one therfore shall righteously receive either good or evill according to what he hath done It is observeable that here and every where in Scripture it is said Iudgement shall be according to workes we shall be judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our workes no man therefore shall be saved for good workes notwithstanding the wicked shall be damned for their evill workes because there is a different reason between good and evill workes Evill workes are the wages of or merit death Eze. 184. Rom 1.28 Good works merit not life eternal for the Soule that sinneth shall dye And It is the judgement of God that they which commit such things are worthy of death Good workes merit not life because all are due to God the Creator and Redeemer But no debt comes under the notion of merit I passe by that the best workes of the Saints are imperfectly good polluted with many blemishes so that if God did judge them to his severity they would be found to be nothing but unrighteousnesses as the Church of old confesseth Isa 6.46 We are all as an uncleane thing and all our righteousnesses are as filthy rags Therefore we pray forgive us our trespasses Wherefore least Hypocrites should be bold to inferre if the wicked shall be condemned for evill workes therefore the Iust are saved for good workes The Holy Ghost would have it no where written that the judgement shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for workes which might signifie the meritorious cause but alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes which signifies the condition But why not according to Faith or infidelity Why the Iudgement shal not bee according to faith infidelitie because Faith and infidelity are hid to the eyes of men But workes whither good or evill flowing from the same shall be conspicuous and open unto all Therefore in that open judgement Christ the Iudge shall alledge the cleare rule of righteousnesse that it may appeare unto all that the wicked are justly condemned having done evill and the Godly righteously acquitted who have done good this is a great encouragement to good workes that we follow after them and touching evill workes that we should shun them because according to them we shall all be judged 13. And the Sea gave up her dead AVGVSTINE by the Sea doth not unproperly understand the world Lib. 20. de C. D. c. 15 which like to the tempestuous Sea is alwayes tossed with waves By the dead is meant wicked men dead in sinnes as is the greater part in the world or all men having mortall bodies Notwithstanding I thinke it is more proper to the sense to understand it of such as perished or were drowned in the Sea or Rivers or whose burnt bodies and ashes were cast into the same in times of persecution For humane reason judgeth it very absurd that the bodies of such as have been devoured by the fishes of the Sea or torne by wild Beasts and eaten by wormes on land should be restored John therefore saw what shall come to passe when all the Elements through the power of God shall render up the consumed Carkeises The Sea shall vomit up as it were out of a Sepulchre the dead she swallowed up The same Death and Hell shall doe that is the Earth which hath received in Sepulchres all the bodies of the dead as it were in her lap or bosome and opening her mouth hath swallowed downe some alive also By death here AVSTIN understandeth the dead bodies of the Godly which the Earth shall render up By hell the damned soules of the wicked which thence shall be brought forth to Iudgement Ribera extends it unto the bodies of such as Hell swallowed downe alive as Corah Dathan and Abiram The summe is by what kind of death soever they perished in this life whatever became of their soules after death all are seen by John as brought forth to Iudgement The Soules therefore of the Saints shall return from Heaven with Christ the Iudge the wicked shall be called forth out of Hell to Iudgement All mens bodies shal be raised up to life and being restored to their own soules shall stand before Christ to be judged 14. And death and hell In a few words hee toucheth the execution of the sentence pronounced against the ungodly The state of the Godly he more largely Treats of in the following Chapters First he sees hell and death to bee cast into the Lake of fire and soone after all that were not found written in the Booke of Life that is reprobates in which again is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inversion for first the wicked shal bee cast into torments Afterward the last enemies viz. death and hell by which names AVGVSTINE thinks here is signified the devill himselfe as being the Author of death and hellish punishments and the whole company of devils which very thing he had said before by an Anticipation And the devill was cast into the Lake c. So death should be put for the devill causing death 1. Cor. 15.54 1. Cor. 15.26 Hell for the devill drawing men to Hell As by a like metonymia it is said Death is swallowed up in victory And The last enemie that shall be destroyed is
the gates then here Here it shal be of security There for the exercising of spirituall trading night and day that is for the gathering of all Nations and the Kings of the Nations unto Christs kingdom Therefore the gates shall not be shut that is no man shal be kept out of the Church but they shall alwayes stand open that is all men shal be called unto the Church by the preaching of the Gospell Whence it is evident that the Prophesie there speaketh properly of the state of the Church-Militant and that the same is here applied unto the security of the Church-Triumphant 26. And they shall bring the glory and honour of the Nations unto it What in ver 24. he had said of the Kings onely he extends unto all Nations viz. that hither they should bring their glory and honour They shall bring the glory of the Nations for the Nations shal bring their glory By an Hebraism he nameth the GLORIE AND HONOUR OF THE NATIONS for the Nations that shal be glorified which then shal walk in the light of this City Which again makes nothing for the Church-Militant unto which indeed the Nations do bring their glory that is subject their wealth Cities Provinces and Kingdoms to Christ But by doing of it in this life they also bring the same unto the Heavenly City because for this Earthly glory they shall receive Heavenly glory Now this also is taken out of Isa 6. ver 11. and therefore is to be applied in the same sense as the former unto the Coelestial Citie 27. And there shall in no wise enter into it any thing that defileth This is the Third who are to be kept out of the Citie as enemies and unworthy Inhabitants who on the contrary are to be admitted as worthy dwellers There are three sorts of men to be kept out Defiled ones Workers of abomination and Lyars they being such as in ver 8. he had said should bee cast into the Lake of Fire namely the fearfull unbeleeving murderers whoremongers sorcerers Idolaters and all lyars Of whom we there spake neither is the reason obscure why these should have no entrance for all such persons are excluded out of the kingdom of God in this life by the expresse voyce of the Gospel Be not deceived 1. Cor. 6.9 neither Fornicatours nor Idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revisers nor extortioners shall inherit the Kingdom of God Rom. 2.16 Because therefore Christ will judge according to the Gospell of Paul all these shall not onely be kept out of the Heavenly City but also by the Judge his sentence be cast into the lake of fire Now this also is contrary to the opinion touching the Church-Militant for much defilement enters in it and many dregs have as yet their influence there forasmuch as the Church of the called is a Field mixt with wheat and tares a floore containing chaffe and wheat a not drawing good and bad fish But the purity and perfect cleannesse of this City altogether agrees to the state of the Saints in Heaven But they which are written in the Lambs Book of Life That is the elect onely and faithful that are borne again in this life shall enter into the City above See our Exposition on Chap. 3.5 13.8 17.8 20.15 CHAPTER XXII The Argument Parts and Analysis THe Heavenly Citie he further commendeth by the River of living water running through it and by the tree of Life allwayes bearing fruit and standing in the midst of the street and on either side of the River Lastly by the Seat of God and the Lambe in the same as also by the happinesse and eternall glory of the Inhabitants thereof At length hee concludes the whole Prophesie by a short recapitulation of the things hitherto spoken and by the commendation of much profit thence flowing unto the godly as also by establishing the inviolable Authority of this Booke The Parts therefore are two THe former endeth the description of the Coelestiall Citie in the first five Verses The latter is a conclusion of the Prophesie thence unto the end In the former are foure commendations of the City I. The pleasantnesse by the running River the excellency whereof he commendeth both by the purity of the waters as also by its originall ver 1. A River of water c. proceeding out of the throne c. II. The fruitfulnesse and abundance of necessaries from the tree of life whose seat or place he first describeth In the midst of the street and of either side of the River ver 2. Secondly he commends the fruit both from the abundance It beares twelve manner of fruits as also from its continuall bearing Every moneth Thirdly hee praiseth the leaves by the excellency of their effects for healing c. III. The puritie and majesty of the Citie both by removing of all corrupting causes There shall be no curse in it ver 3. Neither night or darknesse ver 5. as also by an exposition of the great majesty because it shall be the throne of God and the Lambe and because his servants shall serve this great majesty ver 3. IV. The eternall felicity of the Citizens This he sets forth by foure degrees 1. By the sight of God 2. By the name of God written in their fore-heads ver 4. 3. By divine illumination 4. By the everlasting Kingdom ver 5. In the latter part which is a very Patheticall conclusion respecting the commendation of the Prophesie three persons are brought in speaking one after another every one almost twice viz. The Angel the Lord Iesus and Iohn The Angell first commends unto Iohn the dignity of this Prophesie ver 6. And he said to me these sayings Rendring two Reasons 1. The authority of the Revealer The Lord of the Holy Prophets c. 2. The truth of the matter revealed these sayings are faithfull and from the time which must shortly bee done ibid. The Lord Iesus first promising his comming shortly commendeth the Prophesie by its saving effect Behold I come quickly Blessed is hee that keepeth c. Iohn setting down his name repeateth his error in worshipping of the Angell and the Angels forbidding him to do it ver 8.9 I John c. The Angel in the second place forbids Iohn to keep this Prophesie secret ver 10. Seale not adding a two-fold reason 1. From the certainty because the time is short ibid. 2. From a two-fold effect one hurtfull accidentary It shall provoke the wicked to wrath ver 11. He that is unjust let him be unjust the other saving and proper which shall confirme them that are righteous and holy He that is righteous c. Againe the Lord Iesus by proclaiming his comming to be at hand ver 12. Behold I come quickly commendeth the Prophesie ver 14. Blessed are they that c. by divers Arguments 1. From the end of his comming ver 12. My reward is with
downe and beleeved because therefore the Holy Scripture is the principle of Christian beleefe with Christians it needs no proof but beliefe Secondly that the scripture is divine and these words of the Angell true and faithfull is beleeved either by divine or humane Faith That it may be beleeved by humane Faith it can bee made out by probable yea forcing Arguments as from the majesty of the matter and style from the consent of this Prophesie with other Propheticall Scriptures But especially from the truth of the Oracles which we know for the most part are fulfilled touching the woman in travell and fleeing into the Wildernesse also of the Beast deceiving the world of false miracles of the great whore making drunke the Kings of the Earth with the cup of her spirituall fornication c. For this is Bellarmines Argument in the foresaid place If the praedictions of Scripture touching future things are true as the event hath proved why should not the testimonies of things present be true And indeed this his saying is alwayes to be retorted against Popish Sophisters demaunding us How we know that the Scriptures are true and divine But that any man should beleeve this with divine Faith cannot possiblie bee effected by outward arguments unlesse God by his spirit doth inwardly perswade the heart For divine Faith is not wrought by humane Arguments but wrought in the heart by the testimony and power of God Lastly by such kinde of cavelling all Authority both of God and man is made a mocke of and all Faith both of God and men is taken away For thus Adam Abraham Moses and the Prophets who heard God to speake might have excepted Who knowes whither it be the voyce of God Thus the Apostles might have shifted off the authority of Christ and Ecclesiasticall men the authority of the Apostles And why then I pray may not we much more the Authority of the Pope Touching humane authorities of Histories and Writers what more easie then to object whence knowest thou that Cicero Aristotle Plinie or Livie wrote these things or ever had a being in nature Thus no Faith should be safe but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or uncertainty shall reigne in divine and humane matters which Satan labours to effect by these his Instruments But we go forward And the Lord God of the Holy Prophets Hee confirmes the truth of the Prophesie from God the Author thereof the faithfullnesse and truth of whose words cannot be questioned The Copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hath the force of the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because He calleth Christ the Revealer of this Prophesie the Lord God of the Prophets as appeareth by the following words sent his Angell for this Christ did as in ver 16. I Jesus have sent my Angell See also Chap. 1.1 XLV Argument of Christs Deity This Argument of Christs Deity is beyond all exception the which Eniedinus the Samosatenian of whom mention hath often above bin made durst not meddle with For if Christ be the Lord God of the Holy Prophets then verily he is the same true and eternall Iehovah with the Father who by his spirit stirred up the ancient Prophets Moses David Isaias Jeremy c. by revealing his Oracles unto them therefore he was yea he was the God of all the Prophets of Moses and Author of the Law These things considered who can imagine that CERINTHUS should write this which he beleeved not but opposed with all his might The difference of the reading is also to be noted which notwithstanding lessens not but confirmes the Argument Andreas and the Kings Copie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Holy Prophets read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the spirits of the Prophets and so the Old Latine Version hath it that is who of old inspired the Prophets that is Propheticall Revelations The sense comes all to one For therefore he is called the Lord God of the Prophets because by his divine power he moved them to Prophesie His Angell That is Mee For they are the words of the same Angell who hitherto did exhibit by Christs commandement divers Visions unto John That hee might shew to his servants These things have been expounded in the Preface whence they are taken And that in speciall how at the giving of the Revelation such things could be said shortly to come to passe which yet are not altogether fulfilled after so many ages In a diverse respect he saith they should shortly be done I. In respect of eternity unto which all times are but a moment which is short II. In respect of the beginning for the Prophesie began soone after it was revealed and yet is a fulfilling III. In regard of the security of men unto whom all these things have happened and yet daily do quickly that is suddenly and unawares Now thus the Scripture speaketh of all future things that they shall shortly bee done Luk. 12.45 2. Pet. 3.4 to stirre us up to watchfulnesse and care least with the wicked servant we should say My Lord delayeth his comming or with mockers where is the promise of his comming And therefore it followeth 7. Behold I come quickly It is the voyce of Christ the Lord God of the Prophets By this acclamation hee approveth the words of the Angell that the things revealed must shortly be done as if he should say Indeed they shall shortly be done for I come suddenly or I will come to wit unto judgement as in ver 12. For all these things must be done before I come but I will come shortly Therefore they must shortly be done They are no Prophesies which shal not begin to be fulfilled til after many ages even now they begin Therfore now even now there is need of comfort 1. Thes 5.3 or as before shortly that is sooner then men imagine For when they shall say peace and safety then sudden destruction shall come upon them This variation of persons belongs to the forme of dramaticall representations in which divers persons use to be brought in speaking Blessed is he that keepeth He commends the Prophesie from its profitablenesse Now not onely they doe keep the sayings of the Prophesie which diligently search out the accomplishment of them but they much more who conforme their Faith and Life according to the same who worship not the Beast and his Image who detest the whoredoms of the whore flee out of Babylon and lastly who in faith adhere to God and the Lambe This Argument wee have more largely treated of in the Preface Chap. 1.3 whence it is taken Now let it suffice to note that blessednesse in vaine is promised unto the Keepers of the Revelation if it could in no measure bee kept But surely it is not promised in vaine and therefore the Visions of this Booke are not so intricate but that by diligent meditation and observation we may in some measure finde out the understanding of them 8. And I John John also speakes
at Euphrates 187. the four Angels at the four corners of the earth who they be 136. 137. The Four Acts of the second vision 84. The Fourty two moneths designe the time of Antichristian persecution 216. diverse opinions about them 217. 218. 219. 220. The Foure yeeres reigne of Antichrist refuted 231. Franciscus Petrarcha against the Romish Sea 235. 319. 320. The Full assurance of faith and perseverance proved against Popish Sophisters 46. 47. 71. 269. The Full sight of God and of Christ shall be at the last day 120. G. GAbriel its signification 98. Gagnaeus refuted 20. 133. Garments not defiled Metaphorically denote sincerity and purity of the body 58. The Gesture and habit of the Beast what it denotes 102. The Gesture and voice of mourners 465. Glory how ascribed to God 93. how given to him 480. Glorification of the witnesses 243. Glory and honour of the nations 571. The Godhead of Christ demonstrated and proved against Hereticks 3. 4. 5. 12. 15. 16. 26. 27. 31. 37. 40. 42. 43. 47. 50. 54. 62. 64. 65. 75. 78. 80. 88. 99. 100. 102. 103. 104. 133. 149. 369. 437. 492. 493. 542. 543. 568. 577. 581. 586. 587. 592. GOD. His names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. His benignity the cause of forbearance 121. God and Satan do the same thing after a diverse manner and end 41. He detesteth pollutions 50. Will have Chast and holy worshippers ibid. He is holy and loveth holynesse he is true and loveth truth 64. How he reigneth and shall reigne 479. He never neglects the prayers of his servants 121. How he worketh in the hearts of men 444. He is not the authour of sin 446. 447. How he puts good and evill into the hearts of Kings ibid. and 448. His ordination is not that we should obtain life eternall by the Merits of works 250. God alone is to be worshipped 342 God hath a people in Babylon 459. God forgets not the blasphemies of the wicked 121. Godfrey of Bullen Generall of the Holy warr 190. 537. Gog and Magog who with the Papists 533. 534. Their fiction refuted ibid. They are the four Angels of Euphrates 536. Gogish warre how occasioned and when it began 537. Gold tried in the fire what it signifies 78. The Golden censer what it noteth 154. it is cast into the earth 155. The Golden girdle what it noteth 371. The Gospel preached is the sword wounding the beasts head 296. this sword accidentally takes away peace from the earth raiseth cruell persecutions 111. The Gospel is the word of the Crosse 32. Good works how great soever merit no reward because they are debts 59. They merit not life Eternall 545. Good men stand in need of often admonishings 33. Gratianus a Popish parasite 52. The Great Dragon described 260. How he differs from the Beast ibid. Why he devoured not the Man-child 264. The Great city is Rome 233. 234. The Great day of wrath is the last day 134. The Great number of sealed ones 142. the Great multitude represents the Church Triumphant 146. The Great Star falling from heaven whom it denoteth 170. Grecian Empire overthrown by the Turks 192. Green grasse trees what they signify 178 Gregorie II. bereaved the Emperor Leo of his revenewes 130. Gregorie VII an exquisite instrument of Satan 532. He was the first Antichrist ibid. He affirmed that married Priests were Nicolaitans ibid. He deposed the Emperor Henry IV. 532. 533. Gregorie the Great perceiving Antichrist to be at hand pointed as with the finger at his successor Boniface the III. 318. The Greek reading vindicated from the insultation of Gagnaeus and Ribera 12. H. HArpers how they overcame the beast 366. whither they be martyrs or professors 367. Harpes of God are by an Heâ—â—aisme put for Excellent harpes 368. Hailstones of a Talent waight 401. Happinesse of the Celestiall Citizens 135 577. To Have part in the first resurrection 526 Heads and hornes of the dragon whom they denote 260. 261. The Healing of the beasts wound 294. 296. The heaven rolled up is the Church apostating 130. Heaven departing is the closing of the scriptures in Poperie 130. Hereticks in several ages 112. 113. Hesperus and Lucifer that is the morning and the evening star is one 593. Hieroms observation of the titles of the Revelation 3. His opinion of the seats of the four and twenty Elders 89. He approues not the Iesuiticall fiction 431 Hierom refuted ibid. Hieracites heresie 334. refuted ibid. Hierusalem is not the Great Citie 236. The Holy Citie troden down by the Gentiles is the church 215. The Holy war was the occasion of the Gogish warre 537. Hoe his consequence against the Calvenists refuted 36. Homicide of the Papists 193. Hornes what they denote 100. Hornes of the Golden Altar 187. Hornes like the Lambs 307. The ten Hornes springing out of the seventh head 432. They denote Christian kingdoms 435. Hour of temptation 69. The profit and end of temptation 69. 70. How it stands with pietie and Charitie to stir up the saints to revenge 461. 462. Husse burnt at Constance 226. his prophesie of Luther ibid. Humane traditions a burden imposed by Satan 51. How much is to attributed vnto the antiquitie of traditions 524. The Hyacinth 565. its colour 189. Hypocrisie what it is 55. Hypocrites deceive not God but men ibid. Hypocrisie must be avoyded as a pest ibid. Hypocrites are mixt among the saints 71. are compared to lukewarme water 77. Many of the Clergie are Hypocriteâ— ibid. They imagine that they are just and holy ibid. are very quick-sighted in outward things 78. They put not on Christ by baptisme and the supper ibid. Hydra Lernea a strange Monster 260. I. IAsper a precious stone 87. 564. Idoles described 193. Idolatrie of the Eastern-nations 192. Of the Papists 193. who in Idolatry exceed the Egyptians 234. why Idolatry is compared to wine 350. Iehovah the sacred name of God distinguishing him from all false Gods 203. What it signifies 8. Iesuites affirme that Iohn did not evill in falling down before the Angel 484. 485. Iesuites bafling 420. They againe roll up the open book of the scripture 130. Iezabell a false prophetesse 48. Her doctrine 49. Ignatius his Epistle to the Philadelphians 62. Ilands denote peoples and nations 130 how they were moved out of their places ibid. Image of the beast 310. 311. hath life put into it by the dragon 312. Image of babylon 311. the beasts Image excels that of babylon 312. Images of Christ and the saintes are not to be set up in temple 23. Impatience and desire of revenge how it can be in the souls of the saints in heaven 120. Impotencie of all creatures 99. Imprinting of the Charactar on the right hand 312. 313. Impure spirits 394. Incompassing what it signifies 537. The Infirmities of the saints Gods clemencie passeth by 44. Incense what it is 155. The Inflicting of punishment on impostors belongs to God alone 50. The Individuall communion of the Saints with the Lamb 3â—6