A commentary upon the divine Revelation of the apostle and evangelist, Iohn by David Pareus ... ; and specially some things upon the 20th chapter are observed by the same authour against the Millenaries ; translated out of the Latine into English, by Elias Arnold.

The Preface of the Seventh ƲISION. (Book 7)

Which is a Summary Repetition of the former, tou∣ching the binding, unloosing, and judging of the DRAGON: And of the Heavenly Ierusalem, Contained in CHAPTERS 20.21.22. (Book 7)

THe last Vision doth summarily represent the Vniversall Historie of the Church, from the publishing of the Gospell among the Gentiles, untill the glorification of the Church, under the type of a Dragon bound a thousand years in hell: afterward let loose: at last with all the ungodly cast into the lake of fire: also of the new heaven and earth, and of the Heavenly Jerusalem built with ineffable magnificence, from Chap. 20. unto verse 6. of Chap. 22.

This Vision therefore being as it were a Recapitulation of the former, doth answer indeed in respect of all the four Acts, unto the three Vniversals of the second, third, and fourth: but as it respects the two latter Acts, the two particulars of the fift and the sixt: Lastly unto all in respect of the last Act, which is the Catastrophe of the condition of the wicked, and the calamities of the Church, because it propoundeth the same very clearly by a far more evident Hypotyposis or description of the last judgement, the tor∣ments of the wicked, the redemption and glorification of the Saints.

The first Act of this Vision is a Proposition, touching the overthrow of Paganisme through the coming of Christ, and the propagation of the Gospell unto the Gentiles, Satan being bound by the hand of Christ, that hee might no longer seduce them: and of the various condition of the Church, partly bloody under the Romane Tyrants, by whom many millions of the Saints were slaine with the sword for the Gospels sake: partly most corrupted and afflicted under the Romane Antichrist, who forced all to worship him and his Image, and to receive his Character: all that worshipped not, or

received not his character he most cruelly persecuted.

This Act is contained in the foure first verses of this Chapter: * 1.1 and in the first part indeed touching the binding of the Dragon, that hee might no more seduce the Nations, it answereth to the first Seale of the second Vision, where Christ riding on the white horse of the gospell, conquered a∣mong the nations, Chap. 6. ver. 2. but in speciall to the woman traveling to bring forth the man-child, and to Michael fighting for the woman and over∣coming the Dragon, in the third Vision, Chap. 12. But in the other part touching them that were beheaded, it answereth to the second Seal of the second Vision, where there came forth a red horse, the Church as it were being in blood, Chap. 6. ver. 4. and to the three former Trumpets of the third Vision, Chap. 8. ver. 7. Lastly in the third part, touching them that worshipped not the Beast, it answereth to the fift Trumpet of the third Vision, Chap. 9. ver. 1. and to the raging of the Beast in the fourth Vision, Chap. 13. ver. 1.

The second Act is an Antithesis of the Proposition, so far as it respects the two latter parts, declaring the consolation of the godly that were behea∣ded for the testimony of Iesus, and killed by the Beast for denying to worship him, that they should live and reign with Christ in blessednesse.

This Act is mingled with the former, * 1.2 ver. 4. and is continued vers. 5.6. and answereth partly to the fift Seale of the second Vision, where white robes were given to the soules of the Martyrs, crying under the Altar, &c. Chap. 6. v. 9. partly to the joyfull multitude of the Sealed ones, in the same Vision, Chap. 7.10. and to the said multitude of Sealed ones standing with the Lamb on the mountaine, in Vision fourth, Chap. 14. ver. 1. as also to the multitude of harpers standing upon the Sea of glasse and singing to God, in the Fift Vision, Chap. 15. ver. 2.

The third Act is an amplification of the calamities and Combats of the Church after the thousand yeeres, and the loosing of the Dragon under both Antichrists, viz. the Western, who by the seducement of Satan, shall under the name of Christ bring in new Pagamsme: the Eastern also, who under the name of Gog and Magog shall most grievously trouble the Christian world yet he shall not be able to overthrow the Church, God from Heaven protecting the same, and casting fire upon the adversaries, Chap. 20. verse 7.8. and the first part of verse 9.

This Act answereth to the Sixt Trumpet of the third Vision, * 1.3 touching the foure Angels let loose at Euphrates, and with an innumerable Army wasting the third part of the earth, chap. 9.14.

Lastly the fourth Act shalbe the Catastrophe, or end of the State of all things, terrible indeed and mortall to the Wicked: because they shall all be cast with their head, the Dragon, into the lake of fire, that they might cease to rage against Christ, and that in the last judgement, which is repre∣sented by a most evident Type, from the latter member of the ninth verse of the twentieth Chapter, unto the end of the said Chapter. But joy∣full and plausible to the church and godly, because, the face of heaven and earth being renewed in the heavenly Ierusalem, they shall enjoy eternall hap∣pinesse and glory with God and the Lamb: Chap. 21. the whole, and the first five verses of Chapter 22.

This Act therefore hath two parts: in the former touching the punish∣ments of the ungodly it answereth to the Harvest and Vintage of the fourth Vision, ch. 14. and to the seventh Viall of the haile like Talents, in the fift vision chap. 16.21, and to the victory of Christ casting the Beast and the False-prophet, and Kings of the Earth with their Armies into the lake of fire and brimstone, in the sixt Vision, Chap. 19.20. In the other part touching the felicity of the godly, it answereth unto the end of the second Vi∣sion, describing the blessednesse of the godly before the throne serving God day and night, Chap. 7.

This is the true Order of the last Vision, which indeed seemes to be exceeding obscure in the three first Acts thereof, and hath diversly troubled all Interpreters: But being compared with the former, after the manner which I have shewed, it shall receive much light, that wee may not curi∣ously or dangerously grope in darknesse.

The Argument, Parts, and Analysis of CHAPTER XX.

THe Dragon is bound with a chaine, and by an Angell cast into the bottomlesse Pit a thousand years, that be might no longer seduce the Nations: In the mean while the soules of the Martyrs and the Con∣querours of the Beast and his image, do live and reigne with Christ, as the Blessed and Holy Priests of God and of Christ, the remnant remaining in death. After the thousand yeers the Dragon being let loose, doth again seduce the Nations, and raiseth Gog and Magog to battell against the campe of the Saints: but they being consumed with fire from Heaven, the Dragon is cast into the Lake of fire and brimstone; and the Vniversal Iudgement of the dead is set forth.

The Parts are three.

• THe First of the Dragons binding a thousand years: in 6. verses
• The Second of his loosing after the thousand yeares: and of his attempt, vers. 7.8.9.
• The Third of the casting of the devill and all adversaries into the lake of fire: from the latter part of ver. 9. unto the end of the Chapter.

In the first part which concernes the binding of the Dragon,

• 1. Is noted the Author, An Angell descending from Heaven: and the Insiruments, the Key of the bottomlesse pit, and a great chaine, Verse 1.
• 2. His forceable falling on the Dragon: Hee layed hold on him. The Dragons Surname and binding: and the time of thousand yeers, ver. 2. The place also and the manner of the imprisonment: He cast him into the bottomlesse Pit, and shut him up, &c. and the end, that he should deceive the Nations no more: and the time of his loosing: Afterward he must be loosed a little season, ver. 3.
• ...

  3. By a certaine Prolepsis or prevention: whither in the meane while the af∣faires of the Church should be in peace? and whither the Dragon being bound, Tyrants should not persecute the godly, and the Beast rage and invade the king∣dome? John seeth the soules of them that were beheaded for the testimony of

• ...

  Iesus, and them that have not worshipped the Beast, sitting on thrones, living and reigning with Christ those thousand years, ver. 4.

  Whose happines is figured out by the Antithesis of the wicked, who lived not againe during those thousand yeares, but remained in the death of sin, ver. 5. And it is amplified by an Exclamation, ver. 6.

In the second part touching the loosing of the Dragon is shewed, 1. when, and whence the Dragon was loosed, Ver. 7.2. What he attempted being loosed: to seduce againe the Nations, and to gather Gog and Magog to battel, Ver. 8.3. What was the successe of the attempt: They compasse the campe of the Saints about, and the beloved City: this attempt is broken off in the former part of verse 9.

In the third part, which is the Catastrophe of the Gogish battell: the destruction of the adversaries is described. 1. Specially, both the overthrow of Gog and Magog in the latter part of Verse 9. as also the punishment of the devill him∣selfe, verse 10.2. Generally, the last judgement of all: In which type is noted 1. the majesty and preparation of the Iudge, ver. 11.2. The guilty to be judged: all the dead, and the sentence taken out of the Books, ver. 12. 3. A prevention touching such as were swallowed up of the Sea, Death, and Hell: that they were all delivered up, ver. 13. 4. The execution of the Sentence both on the last adversaries, Death and Hell, Verse. 14. as all others, Verse 15.

CHAPTER XX. The First part of the CHAPTER.

Of the DRAGONS binding a thousand Yeeres.

• 1. And I saw an Angell come downe from Heaven, having the Key of the bottomlesse pit, and a great chaine in his hand.
• 2. And he laid hold on the Dragon that old Serpent, which is the devill and Satan, and bound him a thousand years.
• 3. And cast him into the bottomlesse pit, and shut him up, and set a seale upon him, that he should deceive the nations no more: till the thou∣sand yeers should be fulfilled: and after that he must be loosed a lit∣tle season.
• 4. And I saw thrones, and they sate upon them, and judgement was gi∣ven unto them: and I saw the soules of them that were beheaded for the witnesse of Jesus, and for the word of God, and which had not worshipped the Beast, neither his image, neither had received his marke upon their foreheads, or in their hands, and they lived, and reigned with Christ a thousand yeers.
• 5. But the rest of the dead lived not again untill the thousand yeers were finished. This is the first resurrection.
• 6. Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years.

THE COMMENTARY.

ANd I saw] Beza: Then I saw: which must be understood of the order of the Visions (for this he saw after the former) not of the order of the events, as if this taking of the Dragon, * 1.4 and these thousand yeers should in time follow the damnation of the Beast: For seeing the Beast is Antichrist, certainly his destruction and casting into hell, shall not be but by the brightnesse of Christs coming, and in the last Iudgement, as was shewed in the foregoing Vision. * 1.5 But after the last judgement, there shall not be a thousand yeeres in which Satan shall be bound, and these things be done, which Iohn now seeth. And therefore the Events of this Vision shall not follow, but in time goe before the events of the foregoing Vision.

This is a certaine Argument, that this Vision is diverse from the former: and is no particular Vision, which supplies the former: and that in the Visions a con∣tinuated order of History, or Times, is not to be observed, as most Interpre∣ters imagine.

Wherefore after all other apparitions, * 1.6 this last Vision (as it were in place of a conclusion) is exhibited unto Iohn, in which under new types, and the won∣derfull binding, loosing, and condemnation of the Dragon, and of the description of the Heavenly Ierusalem, is set forth unto Iohn the entire face of the Church, prefiguring the History from the first gathering thereof among the Gentiles, un∣till its last glorification in Heaven, not indeed by a vaine repetition of the same things, but a most profitable revealing of things divers from the former mysteries: viz. touching the overthrow of Paganisme among the Gentiles through the co∣ming of Christ, of the tempests and distractions of the last thousand years: with which (besides the cruelty of the Beast) the Church shal be exercised, and of the most joyfull end of all the calamities of the Church. For touching the First, Iohn till now had seen nothing: Of the Second, he had seen somewhat, but ob∣scurely, under the sixt Trumpet: Of the third also he had heard but very little by one of the foure and twenty Elders, towards the end of the second Vision. Now it was very much for Iohns (and ours) instruction and consolation, that none of these things should be hid from him. Therefore, there was weighty reasons, why after the other Visions, this also at last should be exhibited. Thus much briefly touching the Order.

An Angell come downe from Heaven] This Angell figures out CHRIST, as the adjuncts and effects do prove. For he hath the Key of the bottomlesse Pit, that is, the power of hell and death, which Christ before attributes to himselfe, * 1.7 Chap. 18. ver. 18. and he bindeth Satan, which is proper to Christ: for hee it is, that bruised the head of the (old) Serpent, Who through death destroyed him that had the power of death, that is, the devill: He, I say, is that Stronger, taking the house and dividing the spoile of the strong armed man: Neither is it new that Christ should be represented by an Angell in this REVELATION, as we see Chap. 7.2. Chap. 8.3. Chap. 10.1, &c.

But that it should be some ministeriall Angell, who (while Christ was suffe∣ring on the Crosse) coming from Heaven, bound the devill in the bottomlesse Pit, is a fiction of Ribera's, contrary to the truth of the Gospell, * 1.8 and is not in the least to be proved by the Apocryphall History touching Raphael, apprehending the devill, and binding him in the desarts of Aegypt.

Iohn therefore saw Christ in the forme of an Angell, not falling, but descending from Heaven, to wit, by his Incarnation: * 1.9 Hee that descended is the same also that ascended. And no man ascended up to Heaven, but he that came downe from Heaven, even the son of man which is in Heaven.

But thou wilt say, to what purpose was it, that Iohn should see the Incarna∣tion

of the Son of God, a thing known and past some while before? Yea it was to great purpose, at least in a word to note the originall of the Authour of so great a worke, which then began to be done, and which was to continue a thousand yeeres, that Satan being restrained from seducing the nations, the fullnesse of the Gentiles should come into the Church, he therefore saw Christ descending from Heaven, that he should bind Satan, that is, destroy the workes of the devill, as other, so chiefly that horrible Idolatry and diabolicall worshippings, by which (Iudea excepted) he had hitherto seduced all Nations.

This end of the Angels descending, and this cause of the Dragons binding is plainly declared ver. 3. For if Satan should have been permitted to sway any longer among the Gentiles: in vaine the Apostles had preached the Gospell un∣to them. Therefore Satan was to be bound, that is, by the singular power of God restrained, that he should no longer bewitch the Nations, who by the prea∣ching of the Gospell were to be gathered unto the Church of Christ.

Now I see no reason why we should leave so cleare and plaine an Interpreta∣tion: especially seeing such as like not the same, alledge nothing more pro∣bable or agreeable to the present Type. The first birth or beginning of the Church gathered of the Iewes and Gentiles, was somewhat more manifestly shewed unto Iohn, under the Type of a woman in travell, Chapter 12. unto which the History of this Chapter doth much accord, as I touched in the Pre∣face of the Vision.

Having the Key of the bottomlesse Pit] Touching this Key and Pit, See Chap. 1. ver. 18. and Chap. 9.1.

The Key of the bottomlesse pit is the power of Hell. This Christ hath one way, Antichrist another way, as was there shewed. The Pope hath the same by preva∣rication: * 1.10 Christ by power given him of the Father. The Pope hath it to open the Pit of Hell, and thence to draw out the pestilent smoake of his doctrine, and the hellish Locusts. Christ hath it to shut up the Dragon in the bottomlesse pit.

A great Chaine] That is long and strong enough, to bind the most cruell ad∣versarie, as the forme of a Dragon Chap. 12.13. shewes him to bee. This Chaine doth metaphorically denote the omnipotency of Christ, and all other meanes by which he hath bound Satan, as his Passion, Crosse, Death, and Bu∣riall, Resurrection, Ascension, the sending of the Holy Ghost, and chiefly the doctrine of the Gospell, by the preaching whereof, Christ hath as strongly bound Satan, by destroying and rooting out Paganisme among the Gentiles, and con∣verting them to the Faith: as when a mightie adversary is bound by the Con∣querour with a great chaine.

2. And he laid hold on the Dragon] What is this, but the casting out of the Dra∣gon, and his Angels into the earth by Michael, as in Chap. 12.9? This Angell therefore and Michael there spoken of, is one, viz. Christ, whose Victory over Satan was there figured out generally, that he should no more accuse the Elect in the sight of God: but here specially, that he should no more seduce the Na∣tions, as it is in verse 3.

And that we may certainly know that this Dragon is the same, whom Michael there did vanquish, * 1.11 he is here set forth by the same Titles: The old Serpent, the devill, Satan: the reason of which we there expounded. Now this so exact a description doth altogether constraine us to understand here by the Dragon none other save the devill and Satan. For wherefore should hee be defined with so many names which alwayes in Scripture denote the devill, if some other adver∣sary ought to be understood. Therefore in this place I can no more subscribe to Brightman (who will have this Angell to be Constantine, the Dragon Maxentius and Maximinus, whom he destroyed for the good of the Church) then to Ly∣ra interpreting this Dragon of the Emperour Henry V. being bound with the Chaine of Excommunication by Pope Calixtus.

Bound him] This binding, saith ANDREAS, is the casting downe of the devill,

which was done by the force of the Lords Passion: * 1.12 for thereby the power of Satan is bound: a token of which thing was seene in the destruction and overthrow of the heathe∣nish Idolatry, the demolishing of Idolatrous Temples, the ceasing of Sacrifices on their Altars, and at length the knowledge and obeying the will of God revealed throughout the whole world: the sum is, It is Christs victory over Satan, of which mention is made in the Gospell: The Prince of this world is judged. * 1.13 I saw Satan as lightning fall from Heaven: Now shall the Prince of this world be cast forth. But the manner of his binding is more exactly expressed in the following verse.

3. And cast him into the bottomlesse Pit] That is, thrust him, as it were fettered, into the Infernall Prison.

And shut him] For, shut him up, locking as it were the bottomlesse Pit, that the Dragon might not come forth.

And set a seale upon him] To wit, on the doore of the bottomlesse Pit, that nei∣ther he should breake out, or any dare to breake open the prison before the time: as the Iews sealed the doore of Christs Sepulchre. * 1.14 And Darius with his owne Signet sealed the Den of Lions, that there might come no deliverance to Daniel, save onely from God. All these things are spoken after the manner of men, to signifie the fullnesse of Christs victory over Satan, for by his power and dominion Satan is kept as fast bound, as a Malefactor in Prison, and shackled by the Iudge. An evidence hereof we have often in the Gospell, where the devils beseech Christ that he would not send them into the bottomlesse Pit, or prison: * 1.15 but the end which is added, is well to be observed

That he should no more seduce the Nation] To wit, with so free and full sway as formerly he had done. The Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no more, is very emphaticall. This is the end for which Christ bound Satan, that he should deceive the Nations no more. Formerly therefore he had freely seduced them: now he is bound, or hindred from further seducing them, that is, from hindring any longer the faith and prea∣ching of the Gospell unto the Nations.

Now hereby is intimated, that Paganisme, * 1.16 in which divers kinds of gods were worshipped in stead of the true God, the Sacrifices that were offered to Idols, the Oracles which they had from devils, with the exercise of their foule and un∣godly worship, came not so much by humane invention, as by the deceit of the devill: but after Christs coming and suffering on the Crosse, and the Gospell by the preaching of the Apostles being published, not onely to the Iewes, but by little and little to the Gentiles also: hereupon the Oracles of the devils were al∣together silenced, the Groves, Altars, and Temples of the false gods began to lie wast: yea the Gentiles detesting the Impostures of Satan, embraced the faith of Christ, giving over their Magicall Bookes to Vulcan: a remarkeable example whereof we read touching the Ephesians, Act. 19.8.

Suidas also recordeth that Augustus enquiring of the Oracle of Apollo, what man should rule after him, received this Answer from Satan.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

An Hebrew Child, the King of Gods Commands mee to avoyd This place, and forthwith to returne To Pluto's darkesome shade. From these our Altars bid thou art In silence therefore to depart.

Augustus having received this Answer went away, and set up an Altar in Capitolium, with this Inscription in Romane Letters.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD.

Thus therefore the Angell hath bound the Dragon, Christ by his coming over∣threw Paganisme, delivered the Gentiles from the seduction of Satan, and brought them to the light of the Gospell and faith of the Church.

But it may be demanded: Was not Satan of old thrust into prison, and bound with the chaines of darkenesse, as it is said, 2. Pet. 2.1. & Jude ver. 6. Besides, hath not Satan even after Christs coming raged powerfully, and yet doth?

Unto the former it is answered: that the evill Angels indeed from the time of their first Apostacie, were adjudged unto the prison of hell: yet not so, but that they might very freely goe abroad to hurt the sons of men, so farre as the judgements of God should permit and suffer the same. The devill therefore by his free raging in Paganisme, held as it were his Kingdome among the Gentiles before Christs coming, by Gods permission. But now by Christs coming from Heaven, Satan is said, by a speciall judgement, to be bound, and thrust into the bot∣tomlesse Pit, because Christ did chiefly destroy his workes and kingdome among the Gentiles, when by the light of the Gospell he opened the eyes of the blind, that the deceits of Satan being discovered and condemned by them, they might give themselves on to Christ.

Vnto the latter I say: That Satan hath very many Emissary Angels under him, by whom (howsoever bound himselfe yet) he is hurtfull to mankind, and to the Church: and ceaseth not to reigne in the hearts of the children of disobedience. But the head being bound, what should the servants doe? for though God per∣mit these to wander abroad the thousand yeers, notwithstanding they could not any longer uphold Paganisme.

But thou wilt say, In Chap. 12.9. not onely the Dragon is said to be cast into the Earth by Michael, Christ, but his Angels were also cast downe with him. I answer. That more generall Type of the fourth Ʋision noted, that the devill with his Angels, was so overcome by the death and resurrection of Christ, as that neither he, nor they could suppresse the Church in its birth and growth. But this more spe∣ciall Type of the last Vision denoteth, that the Prince of devils was so bound in the first thousand yeers, that neither he himselfe, nor his Emissary Angels could any longer uphold Paganisme, * 1.17 or hinder the course of the Gospell among the Gentiles. The binding of Satan therefore must not be understood absolutely, as if he then ceased altogether to do mischief, but comparatively, & with limitation, that he could no longer bewitch the nations with such grosse Idol-worship, as he had before done, * 1.18 of which Augustin: To this end, (saith he) the devill is bound and shut up in the bottomlesse Pit, that now he should not seduce the Nations, of which the Church consisteth, which before hee powerfully seduced, so long as they were out of the Church: for neither is it said, that he should deceive none, but that now he should not se∣duce the Nations, in which undoubtedly he would have the Church to be understood. And in the following Ch. he expounds the binding more fully: The binding of the devil is this, viz. not to be permitted to exercise the whole tentation, which he can either by force, or fraud, to seduce and draw men unto him, by violent or fraudulent deceiving of them: the which if it should have been permitted in so long time, and in so great weaknesse of ma∣ny, hee would have cast downe very many whom the LORD would not suffer to be overcome, and have hindred the faithfull from beleeving, which that he might not do, he is bound. Thus he. Enough of the binding, how, and why Satan is bound. Let us see the time; It is said in ver. 2. He bound him for a thousand yeeres: Here he saith, That he should deceive the Nations no more, till the thousand yeers be fulfilled: and after that, hee must be loosed a little season. In which he sheweth three things.

First, how long he shal be kept bound: not alwayes, but a definite, or set time, untill those thousand yeeres should be fulfilled: so that Satans Imprisonment shall continue a thousand yeers.

Secondly, what shalbe afterward: He must be loosed, that is, from his chaine out of the bottomlesse Pit, to rage or sway freely. For as the binding was a restraint that he could not rage freely among the Nations: so his loosing shall be a permis∣sion

to sway freely among them, yea among the Christians also.

But least thou shouldest demand, * 1.19 why this hurtfull Dragon shall not rather be kept up in prison? he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He must be loosed, that is, set at li∣berty, viz. by the Angell Christ, who had bound him before: which may not be understood of coaction, as if he should force Christ to let him go, and that Christ through weaknesse could keepe him in captivity no longer: nor yet of any abso∣lute necessity, as if God could not do otherwise: but of a necessity of the divine Counsell; the reasons of whose counsell are known by the events, * 1.20 which shal fol∣low the loosing, ver. 8.9. It seemed good to the divine wisedom againe to make use of Satans actions after his loosing, for to execute some of his judgements in the latter times, in the deceiving of the Nations, and Gog and Magog, that they should trouble the campe of the Saints: but at length bee devoured by fire from Heaven.

Therefore the Dragon must be loosed, because God hath so decreed, and that for most righteous causes: First, that it might appear how great the fury and power of Satan is, unlesse he be restrained by God. Secondly, that the glory of God might be illustrated in the admirable overthrow of the adversaries, and the pre∣servation of the Saints. For if he should never be loosed, saith Austin, * 1.21 his maligne power would the lesse appeare, and the most faithfull patience of the holy City be the lesse tryed: to be short, it would bee the lesse discerned how the Omnipotent God hath so well made use of Satan to his owne hurt, who hath not altogether taken him away from the tentation of the Saints, although he be cast forth according to the inward man from true beleevers, that they might withstand his assaults without: and in this respect hath bound him, least innumerable persons should be infected by the pouring out, and exercise of his full malice: or that such who ought to encrease and multiply the Church (as some by com∣ming to the faith, others already beleeving) should be kept off and withdrawne from the same.

Thirdly, he sheweth how long Satan shal freely goe about after his loosing: A lit∣tle season: which Ribera according to the common opinion of Papists, under∣stands to be three yeeres and an halfe, or of the Kingdome of ANTICHRIST: but this cannot stand, because the Beast, or Antichrist, shall also reigne some while before this little season, the thousand yeeres yet during, as shall appeare from verse 4. Alcasar makes it to be a few years or dayes, from the end of the thou∣sand yeers, unto the day of Iudgement: But neither can this stand: because the things shal not be of a few years or dayes which are spoken touching the Dragon being let loose, verse 8. I ASSENT indeed that the last time, from the end of the thousand yeares, untill the day of Iudgement is here to be understood. But this time cannot be meant of a few years or dayes, as I shall shew, verse 8. * 1.22 but shall containe some ages. Yea now already from the end of the thousand yeeres, to wit, from the yeare of our Lord M LXXIII, when the Beast, Gregory VII. began to reigne with both swords, five Ages, and that which runs on, hath hither∣to dured, and shall dure to the day of Iudgement.

Notwithstanding he rightly calleth the same a little time, for many reasons, * 1.23 whi∣ther we respect GOD, to whom a thousand yeers are as yesterday, the seventy yeers of the Captivity a small moment: Or the Dragon: unto whom all the time of his raging is but a little and a short season, though it continue some ages: * 1.24 (See be∣fore in Chap. 12: 12.) because his rage and malice can never be satiated. Or the ages past since the Creation, in comparison of which Iohn calleth the whole time of the Gospell the last houre. * 1.25 Or lastly (and so I thinke Iohn intended) in respect of these thousand yeeres which that short time shall not exceed, but shalbe shorter then the same: because God according to the promise, will for the E∣lects sake shorten those dayes of Satans rage, and of the Gogish war, * 1.26 by the sudden coming of Christ to judgement, the which is also intimated in this Prophesie, v. 9.

To these I adde a morall Reason: that as for the comfort of the Godly, the whole time of our tribulation in this life, is by the Apostle called, A light af∣fliction

for a moment, * 1.27 although in it selfe it is often long and heavy: so for the comfort of the Godly, the time of Satans raging is called a little season, least the Godly for fear thereof should be dis-heartened: For his rage shall dure but a short season: now all things that are of small continuance, are tollerable, though great, saith Cicero. * 1.28 It commendeth also the wisdome, goodnesse, and power of God, who knowes indeed how to prove, and exercise his Church: Notwithstanding hee permits not Satan to rage any longer, then himselfe pleaseth, and so farre as may stand with our weaknesse.

But now at length we come to treat of the Thousand yeers: * 1.29 And I confesse that I take in hand this argument tremblingly: because I see that many Interpreters, both Ancient and Moderne, have stumbled at this stone: And the more I thinke upon it, the lesse I finde how to unty the knot that hath troubled so many: And ha∣ving done all that I can, I find it more easie to say what these thousand years are not, then what they are. For it seemeth that the Holy Ghost was pleased as it were to seale this Booke to all men by this darke mysterie, the searching whereof might indeed exercise our study, but restrain the boldnesse of a rash definition. Wherefore I do not promise, after all others, so to unloose this knot touching the thousand yeers, and millenary reigne of the Martyrs, as to satisfie all men: but will speake what the LORD hath given me to see, following the steps of o∣thers so farre as I may.

First observe, that the thousand years are here six times iterated.

Thrice it is said that Satan was bound for a thousand years and afterward loo∣sed, verse 2.3.7.

Twice it is said that the Saints shall reign a thousand yeers with Christ, ver. 4.6.

Once, that the rest of the dead lived not again, till the thousand yeers were finished, v. 5.

There are therefore a thousand yeers of Satans captivity, and of the rest of the dead: There are also a thousand yeers of the Saints reigning with Christ: Whence ariseth the first necessary Question of all, Whether these thousand yeeres bee the same, or diverse?

Of old, the Chiliasts or Millenaries affirmed them to be diverse (whose opi∣nion is anon to be examined:) And some learned Interpreters of these times also, and among the rest, BRIGHTMAN, These thousand yeers, saith he, in which the Saints shall reign with Christ, do begin where the former ended. Thus Satan should be bound a thousand years, and afterward Christ should reign a thousand years.

But I judge that one, and the same terme of a thousand yeers is denoted, and the reason is plain in the Text: because in verse 2. & 6. the thousand yeers are said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without an article: but foure times afterward with an article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These thousand yeers, emphatically, and significantly, as if he should say, Satans Imprisonment shall continue a thousand yeers, and during these thou∣sand yeers, the Martyrs shall live, and reign with Christ, afterward Satan shall be loosed. Wherefore the same terme of a thousand yeers is noted: although in ver. 6. it be more largely extended, as there we shall see.

There is also another reason, ab incommodo: for it seems not convenient to say, that the Saints, after Satans loosing, and when he again rageth, should then reign: Nay, rather they shall reign, Satan being as yet bound: for this raging enemy being loosed, would scarce suffer them to reign.

Besides, the other opinion doth with the Chiliasts and Papists too much de∣terminate, and circumscribe the time of Christs comming to Iudgement, against the expresse saying of Christ: * 1.30 Of that houre and day no man knoweth, &c. And therefore I say, that both Satans binding, and the Saints reigning with Christ, shall bee in the same thousand yeeres.

Now touching these things, It is demanded,

• I. Whither the thousand yeeres be definitely, or indefinitely to bee understood?
• II. If definitely, where they are to begin and end?
• ...

• III. What condition John did see the Saints to be in, during these thousand yeers.
• IV. What Satan is said to attempt, after the accomplishing of these thousand yeers.

In the expounding of these Questions, those things are contained which follow in Verse 11.

I. WHITHER THE THOƲSAND YEERS BE DEFINITELY TO BE ƲNDERSTOOD: whether I say, the thousand yeers be definitely or in∣definitely to be understood, in both appeareth a difficulty. If thou say indefinite∣ly, taking a thousand for many, or for all unto the end, then in vaine it were said: Afterward Satan shall be loosed. If definitely, then the difficulty will be so to expound the beginning and ending thereof, and how in the meane time Satan was bound, afterwards loosed, that we runne not into the errour of the Chilasts, or some other inconvenience.

Augustine, whom most of the ancient, and latter Writers follow, * 1.31 understood the thousand yeers indefinitely, that is, for the whole time from Christs death and resurrection, (when Satan began to be bound, that he should no more seduce the Nations) unto the end of the world: because that sometimes in Scripture a thou∣sand signifies indefinitely, a very long time; as: * 1.32 He hath remembred his Covenant for ever: the word which he commanded unto a thousand generations: Notwithstan∣ding he doth not precisely extend the thousand yeers, unto the end of the world, but untill the time of Antichrist, who, as he thought, (following herein the er∣rour of his Predecessours, mislead by Papias) should come in the last foure years of the world, and reigne three years and an halfe: but he questioneth whether An∣tichrists time should be added to the thousand yeers, or rather to the little season, in which Satan is to be loosed.

This opinion Ribera prosecutes at large, shewing, * 1.33 that these thousand yeeres sig∣nifie the whole time from Christs Resurrection, unto Antichrists Kingdome: because by thousand, in Scripture we often understand a very great, and indefinite number, Joh. 9.3. Psal. 91.7. 1. Sam. 18.7. Psal. 90.4. &c. The like also we find in Heathenish Writers. Virgil. 1. Aeneid. 11. Aene. 2. Pers. Sat. 5. Ovid. Met. Lib. 13. &c.

But this opinion cannot stand, for many causes: for first, we may not rashly, and without necessity goe from the Letter to Figures: Now here no necessitie urgeth us to turne from the proprietie of the letter (about the thousand yeers) un∣to a trope of indefinite signification.

Besides, neither the Subject, Yeers, nor the Epithite, Thousand, doth here ad∣mit a Trope. Not the Subject, because howsoever other names signifying time, as houres, dayes, weekes, moneths, are often in Scripture taken improperly. Yeers also attributed to God do improperly signifie eternity, Job. 10.5. & 36.26. Psal. 102.25.28. Heb. 1.12. Or by an Hebraisme the time of divine Iudge∣ment, as Isa 61.2. Luke 4.19. the acceptable yeere: Isa 34.8. the yeere of recom∣pence: Jerem. 23.12. the yeere of Visitation: Notwithstanding Yeers with a nu∣merall Epithite, as in this place, have never any other signification, save propet and definite. Againe, neither the Epithite, Thousand, the which howsoever it doth sometimes, both in sacred and humane Writers, only amplifie a matter inde∣finitely: as may be seen in the Examples before mentioned: Notwithstanding being in Histories and Prophesies of Scripture joyned to yeers, I shall alwayes beleeve that it is never taken but in a definite signification, except any man can shew me the contrary.

Thirdly, the Text it selfe yeelds us a weighty reason: because Iohn indeed at first in verse 2. determinates the thousand yeers without the Article, having it only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but afterward emphatically repeats it foure times with the Article, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these thousand yeers, and undoubtedly defines the same.

Fourthly, from the Text wee have another evident reason, viz. that during those thousand yeers Antichrist was worshipped: for within those thousand yeers they also that worshipped not the Image of the Beast, that is, of Antichrist, lived, and

reigned with Christ: and therefore it cannot be understood that these thousand yeeres were finished before Antichrists coming, nor indefinitely untill his coming.

We are therefore to embrace their opinion who hold that these thousand yeers are definite. And now let us come to consider the termes.

II. Where these thousand yeers have their beginning and ending.

Such as understand the thousand yeers definitely, are diversly minded about their beginning, as by and by I will shew. I suppose it best to take their beginning from the Angels descension: because otherwise the determination of the thou∣sand yeers, so often repeated, should be uncertaine and vaine: I say, in case they should have an indeterminated beginning elsewhere: Now the descension of the Angell was in the Incarnation of the Son of God, as before we shewed. Not∣withstanding Satan was not bound presently upon his Nativity: because the Son of God did not immediatly exercise his power in his Child-hood. But the true beginning is understood from the cause, why the Dragon should bee bound: which was: that he should deceive the Nations no more: to wit, by keeping them in Paganisme, * 1.34 and turning them from the Gospell of Christ. Therefore when the Dragon began to desist from deceiving the nations, then he was bound. Now he desisted from seducing the Nations any longer, not presently, at the begin∣ning of the Ministery, or Resurrection of Christ, or of the preaching of the A∣postles, (although the Angell did then begin to cast the great chaine upon the Dragon) but especially after the dispersion of the Iewes, and the destruction of the Iewish Temple, and worship by the Romanes: for before that time, the be∣ginnings of the Gentiles conversion to Christ were but small: because the Dragon never ceased to hinder the Gentiles from the Gospell of Christ, by meanes of the turbulent Iewes, as the History of the Acts of the Apostles testifies. But after∣ward, Ierusalem being destroyed, the Iewes were rejected and dissipated, and in their roome the Gentiles were called, and added to the Church, as Paul teach∣eth, Act. 13.46. Rom. 11.11. &c. Then at length it appeared that Satan was bound, because he was not able to seduce the Nations any longer, or uphold Pa∣ganisme. But that was in the yeer of our Lord LXXIII. This yeare therefore we make the beginning of the thousand yeers of Satans binding.

From hence unto the Yeer of our Lord 1073. * 1.35 are a thousand yeers, at which time Pope Gregory VII. a Celtiberian Monke, and diabolicall Iugler, poysoning Alexander II. invaded the Papacy by most wicked arts: who sitting on the Papall Chaire, the devill began againe to be loosed, and to rage tumultuously, filling the Christian world in a horrible manner with wars and slaughters, by the means of this his cursed instrument.

But thou wilt say; * 1.36 Did not Satan in the first three hundred yeers after the de∣scension of the Angell, most cruelly afflict the Church by the Romane Tyrants: and in the three hundred following yeers, defiled the Christian world with most grosse heresies: and in the four hundred succeeding yeers, raised up the Romane Antichrist out of the bottomlesse Pit, giving unto him his Throne and great power, working with all manner of unrighteousnesse and cruelty in the very heart of the Church? How then could Satan be said to be bound these thousand yeers, in which he raged so outragiously?

I answer: The binding of Satan (as before I said) may not be absolutely understood, as if he then could not, or did not hurt the Church at all, but re∣strictively unto the cause expressed in the Text, so farre as he was then restrai∣ned from seducing the Nations any longer, that they should not embrace the Faith of Christ. To this binding of Satan it is sufficient, that then he could not by the Tyrants, Iewes, or Philosophers, hinder any longer the propagation of the Gospell among all Nations. And therefore howsoever in great number, the Gentiles were converted to Christ, and Paganisme every where decayed; yet no marvaile, though Satan did rage in his principall members, and breathed out threatnings by the Tyrants of the Romane Empire, and by Hereticks in the

Church it selfe: Hence arose so many persedutions of the Saints, and such great conflicts of the Church with Hereticks; during sixe hundred yeers: neither is it strange that Antichrist was then raised up by Satan: for seeing hee was bound himself, he gave his throne and power to Antichrist, that the Beast might be the Vi∣car of the Dragon while he was in bonds, and the more furiously exercise all his power. Hence the Dragon is said to have given his Throne to the Beast, Revelat. 13.2.

By which it plainely appeareth, how far these thousand yeers do agree with, * 1.37 or differ from the 1260. dayes, and the 42. moneths, in which the Holy City is said to be troden vnder foot by the Gontiles, Chapter 11.2. and the Beast was to rage, Chap. 13.5. In some part they agree: for in the last foure Ages of these thou∣sand yeers, those 1260. dayes and 42. moneths began to run on: because in them the Beast began to tread the Church under foot. But they differ, in that these thousand yeers are referred to Satans binding: the 1260. dayes, and the 42. moneths to Antichrists tyrannicall reigne: They are already ended, more then five hundred yeeres: these are not fully ended: because the Beast hath as yet scarcely reigned a thousand yeers.

Now those things that are brought against this our opinion, * 1.38 are easily taken away.

FIRST, the Order of the Prophesie is objected, viz. that the Dragon shall at length, after the Beast is cast into the Lake of fire, be bound a thousand yeers in the bot∣tomlesse Pit: but the casting of the Beast, shall bee the ruine of the Papacy; Therefore the thousand yeers shall not be begun, till at length after the ruine of the Papacy. But the major is denyed: because the casting of the Beast into hell praecedes indeed the binding of the Dragon in order of the Vision, but not in order of time: Before, I say, Iohn saw the Beast to be cast into the lake, in the foregoing sixt Vision: be∣ing as it were the last Act of that Ʋision: but not in this last Ʋision, in which is now afterward related the binding of the Dragon, the which notwithstanding praeceded the casting of the Beast, or ruine of the Papacy many Ages, being as it were the first Act of this last Vision. The plaine and forcing reason hereof is, that the Beast and False-prophet shall not be abolished, but by the brightnesse of Christs comming to judgement. But it is absurd to imagine that Satan should be bound a thousand yeers after the last Iudgement. The cause therefore of the errour is, that the diversitie of that, and this Vision, is not observed.

Secondly, they object: That if the thousand yeers must begin from the destruction of Je∣rusalem: then that time, in which Satan shall be again loosed, cannot be called a SHORT SEASON, because it containeth above five hundred, yea about sixe hundred yeeres. But the consequence is denyed: for although the time of Satans loosing, hath now bin for these five Ages, and perhaps shall continue an Age or two more, even un∣till the end of the 1260. dayes, the which thing the Lord knoweth: Notwith∣standing we have a little before clearly demonstrated, that it is rightly called a LITTLE SEASON, both in respect of God, as also in respect of the Dragon, and of the Ages past, and lastly, and that indeed principally, in respect of the thousand yeeres of Satans binding, then which that time shall be shorter, because God will shorten those dayes for the elects sake.

Thirdly, they object: that such as have not worshipped the Beast, nor received his Character, should not then reigne with Christ those thousand yeeres. But this is de∣nyed: for the thousand yeers were ended in Gregory VII. unto the time of which filthy Beast more then 460. yeeres of Antichrists reigne were run on, during all which time very many Martyrs and Professours worshipped not the Beast and his Image. All these therefore after death, did according to their soules, live, * 1.39 and reigne with Christ in blessednesse those thousand yeeres, by a Synecdoche, because they lived with Christ in the last foure hundred yeers of the said thousand. Now in verse 4: I will plainly shew that this Synecdoche is neither unusuall in common speech, nor in Scripture, or that it derogates any thing from the happinesse of

the latter Martyrs. As therefore the Martyrs lived not altogether, or were all put to death at one time, but successively: so also they began not altogether to live and reigne with CHRIST in Heaven, but successively during those thousand yeeres.

Lastly, It is objected, that the devill was not bound in those first thousand yeers, be∣cause he seduced very many. But this was resolved in the first Question: for nei∣ther are we to imagine, that Satan was so bound, as that he could not seduce, or hurt none at all, neither by his Emissary Angels, or by other his instruments, as Tyrants, Hereticks, Antichrist: but onely (as it is expressed in the Text) that he should not deceive the Nations any longer, that is, uphold Paganisme, and hinder the course of the Gospell among the Gentiles.

Thus I have laid downe my judgement, agreeing with other most learned In∣terpreters before me, as Bullinger, Junius, &c. not that I do tye any man unto it, but leave it to consideration: but they who begin the thousand yeeres from Christs nativity, as Aretius, or from his Resurrection, as Chytraeus: or from the time of universall Christianisme under Constantine the Great, as Brightman, Napier, &c. although they differ a little in the termes, yet all have this common with us, that the first thousand yeers from Christs birth is to be ascribed to Satans impri∣sonment; and that the Dragon is now long agoe loosed out of prison.

There are two other opinions of them, who referre the thousand yeeres unto the last times, as if they were not yet begun. One of the old Chiliasts, of which I will speak afterward in verse 5. The other new, of certaine learned brethren, that these thousand yeeres, are not to begin till after the casting of the Beast into the Lake of fire, that is, after the overthrow of the Papacy. Then they thinke that he shall be bound a thousand yeers in the bottomlesse Pit, and that the Martyrs which have beene slaine by Tyrants and Romish Popes, shall then corporally live again, and reigne with Christ in Heaven those thousand yeeres: and then at the end of these thousand yeeres shall be the Resurrection of all the rest of the dead, and the last Iudgement.

Now what I thinke in this opinion to be wanting, I will here touch onely in a generall way, reserving the rest to its place.

First, I cannot approve, that these thousand yeeres are not as yet begun: nor past: because two false Hypotheses are supposed: One, that Satan hath not as yet bin bound, that he should seduce the Nations no longer in Paganisme, the which is repugnant to the History. The other, that the world should yet con∣tinue a thousand yeers after the overthrow of Papacy, which is repugnant to the divine oracles, touching the abolishing of ANTICHRIST by the brightnesse of Christs coming, after which, to expect a thousand yeers in this world, to me feemes very absurd.

They object that the Oracles of the Prophets are not yet fulfilled, Ierem. 30. and 31. Mich. 4.3. unto 8. & Mich. 5.9.15. the answer of Christ, Act. 1.6.7. & Mat. 23.28. Rom. 11.25.

But in all these, not to be tedious: I would first desire them to seeke their thousand yeers: Secondly, that they diligently consider whether those Oracles (spoken of in verse fourth) are Prophesies touching the Kingdome of the Mar∣tyrs in Heaven, or not rather of Christs Spirituall Kingdome and State of the Church of the Gospell on Earth, partly already fulfilled, and partly not, but in time to bee accomplished.

Secondly, that opinion contradicts it selfe. For it propoundeth, that the Pope before these thousand yeeres shall be cast into the Lake of fire, and that Popery shall be a∣bolished: and withall: that the Pope during the thousand yeeres, shall by little and little gather his strength, and at the end of the said yeeres, joyne himselfe with Pagan Kings, to make warre against the Saints. But how shall the Pope doe this, being in the Lake of fire?

They answer, that the same Pope indeed that is cast into the Lake, shall not

reassume strength: but there may bee some other after him, who shall not bee abolished till the brightnesse of Christs comming.

But this is to dally in a serious matter. The ruine of the Papacy, in which they fixe the beginning of the thousand yeers, we understand not to be the casting of one or two of the Popes into the Lake, (for many are already cast away) but the overthrow of the whole Papacy. Here then, let them explaine themselves, whether they understand it of the overthrow of Papacy in part, or totally. If they understand it onely in part, they must say, that Satan hath bin bound above an hundred yeers, because, since that time Papacy hath gone to decay in Germany, and some other Kingdomes: which thing Bellarmin also confesseth: for, saith he, * 1.40 from that time, since you affirmed the Pope to be Antichrist, his Empire hath beene so farre from encreasing, that it hath alwayes more and more decreased. If of an univer∣sall or totall overthrow, how then shall the Beast gather strength by little and lit∣tle, especially while he is in the lake of fire?

Thirdly, they take up another absurdity against the Text, viz. that in the be∣ginning of the thousand yeeres, the Martyrs shall corporally live againe, and reigne with Christ a thousand yeers: whereas the Text expressely speaketh of their soules, not of the bodies of the Martyrs: neither saith it, that they lived again, or were rai∣sed up from death, but that they lived, of which in ver. 4.

Fourthly, they frame another absurdity, in pretending a two-fold resurrection of the dead: One of the Martyrs after the overthrow of the Papacy: the other, of the rest of the dead, after the thousand yeers reigne of the Martyrs: the which is contrary to an Article of our Faith: I beleeve the resurrection of the flesh, that is, of all the dead at the last day: and it is refuted by experience. Again, if they understand the overthrow of the Papacy in part, seeing this hath bin accompli∣shed more then an hundred yeeres agoe: they must shew that the first bodily Resurrection of the Martyrs is also past: If totall, seeing this shall not bee, but by the brightnesse of Christs coming to Iudgement, they cannot deny that then the Martyrs also shall be raised with the rest of the dead.

Fiftly, I know not how they can make their opinions hang together, for they say, that Christ shall come to Iudgement a thousand yeers after the overthrow of Papacy: and that after those thousand yeers, Gog and Magog shall make warre against the Christians. What? shall this warre be taken in hand after Christs last comming to Iudgement.

Lastly, this opinion doth fully agree with the errour of the Chiliasts, long a∣goe condemned by Christians, (of which I will speake by and by) viz. in this, that the world shall remaine a thousand yeers after the abolishing of Antichrist, directly contrary to the Apostle, 2. Thess. 2.8. affirming that Antichrist shall bee over∣throwne by the brightnesse of Christs comming. And in that it imports two particular Resurrections, contrary to the Scripture, touching the resurrection of all the dead together at the last day: Onely herein it differs, * 1.41 that it makes not the thousand yeeres reigne (as they) Earthly but Heavenly: although Augustine con∣fesseth that there were also among the Chiliasts, some who beleeved, that the spiri∣tuall delights in that Sabbath, should come to the Saints through the presence of the Lord. But more shalbe said of this opinion, in ver. 5.6. These things therefore shall suffice, touching the Termes of the thousand yeers. It followeth.

III. What was the condition of the godly, first on earth, after∣ward in heaven, in these thousand yeers.

The Explication of this Question is contained in Verses 4.5.6. which now we come to Treat of.

4. And I saw Thrones] Beza: Then I saw: but it is better copulatively, And I saw, for, also I saw, least these things should be thought to be done after Satans binding a thousand yeers. For Iohn saw both Satan bound in the bottomlesse pit,

and thrones set in Heaven all at one time. Augustin doth very well joyne these things to the former, and observeth the scope, although he vary in the ex∣plication of the Thrones: When, saith he, he had said that the devill was to be bound a thousand yeers, and afterward to be loosed a little season, by and by, by recapitulating what in these thousand yeers the Church did, or was done in her: And I saw, saith hee, Seats, and them that sate upon them, and judgement was given unto them: we may not thinke this to be spoken of the last Judgement. Thus far he saith well, but he addeth: But Seats or Thrones of the Officers by whom the Church is now governed. In this he strayeth from the Scope: for Iohn intended to speake, not of the Hie∣rarchy of the Church, but of the lot of the godly, what that was in the meane while, both corporally on Earth, and spiritually in Heaven. And indeed, as for the corporall condition of such as among the Gentiles had received the Faith, he saw the same troublesome and bloody: for, he saith, they were beheaded for the wit∣nesse of Jesus, that is, both by Heathenish Tyrants, and Hereticks in the first six hundred yeers of the thousand: Secondly, they were slain by the Beast, because they would not worship him and his Image, nor receive his Character This was the lot of the Godly upon Earth, representing the first Act of this Vision. But their spirituall condition he saw to be joyfull and royall, because these slaine or beheaded, however, in the eyes of the ungodly thought to be miserable, and that they peri∣shed, yet sate on thrones, lived, and reigned with Christ those thousand yeers. This was the lot of the Martyrs in Heaven, exhibiting the second Act of this Ʋision. If this sense and meaning of the fourth verse be well observed, there will be little ob∣scurity in the place, otherwise most obscure. For hence it appeareth, as I said in the Preface, that in this Ʋerse is briefly contained the first Act of this Ʋision, touching the calamities of the Church, under the Romane Tyrants, Hereticks, and Antichrist beginning to rage: as also the second Act, touching the consolations of the Godly, who in those thousand yeers shed their blood for the witnesse of the truth. Iohn therefore expounded what he saw, 1. Thrones, 2. them that sate thereon, 3. their state and condition.

I saw thrones] Thrones or Seats are placed either for rest, for judgement, or the Kingdome. Before in Chap. 4.4. he saw foure and twenty Thrones, and so many Elders sitting on them, that is, resting from their labours, as also adorned with judiciary and royall Dignity. These thrones may bee understood as placed for all the said ends: but properly for the Kingdome, as is shewed in the end of the Verse.

And they sate upon them] Kathizein is properly transitive, to place, or cause to sit. Thuryd: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 placing his Army. Often also neutrally to sit: Be∣cause an action may passe into the Actor himselfe, or a man may place himselfe, which is to sit. This transition is expressed in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he placed him∣self, in Hithpael, that is, sate down. So the transitive signification remaineth, whether it be rendred they sate, or placed themselves upon them. Iohn therefore saw thrones, not empty, but having Sitters on them. But who were they? by and by he names them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The soules of the slaine with the sword: but first he shewes what honour was done unto them.

And judgement was given unto them] This Judgement some understand actively of power given to judge the Adversaries: Others passively of the judgement spo∣ken unto them, against the Adversaries. But nothing of such a judgement doth ap∣peare in the Text: And Augustine in the fore-alleadged place hath rightly ob∣served, that here is not yet treated of the last Iudgement, which shall at length bee described in the end of the Chapter. I therefore take this Iudgement to bee the royall Dignity given unto them, as in Psal. 72.1. O God give thy Iudgements to the King, because by and by it is referred to the Kingdome: And they reigned with CHRIST.

And the soules] Now he nameth those that he saw sitting on the Thrones, the soules

of them that were beheaded. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And, is referred to the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I saw, and de∣claratively to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sate: as if he should say: I saw, soules sitting on the thrones, as Brightman and Tossanus have well observed. Now he makes two rankes of such as sate, Martyrs and Confessours. The Periphrasis of the Martyrs is, the soules of them that were beheaded, that is, put to death any kind of way. These again he de∣stinguisheth by the times, from the distinct cause of their Martyrdom: for some were slaine for the witnesse of JESƲS: others for the Word of GOD.

The witnesse of Iesus] He meaneth the Gospell of Christ (as in Chap. 19.10.) for the cause whereof the Gentiles that were converted to the Faith (seeing they professed and testified the same with great zeale) were troubled and murthered by divers kinds of torments, throughout the whole Romane Empire by cruell Ty∣rants, in the first three hundred yeers. Now he seeth the soules of these sitting upon Thrones, not indeed on Earth, but in Heaven: neither as yet restored to their bo∣dies, as the Chiliasts would have it, but without them: (otherwise he would not have said: I saw the soules of them that were beheaded: but rather: I saw them that were beheaded,) the which Augustine in the said place hath rightly observed: * 1.42 nei∣ther are we to enquire how he saw these soules, being invisible spirits: for he saw them by the Spirit of his minde, not with his bodily eyes. Now these soules, (to adde this in a word) for the greatest part are the same which Iohn saw un∣der the Altar, in the second Ʋision at the opening of the fift Seale, who requiring a∣vengement of their blood, had white robes given them, and were bid to rest untill, &c. Here therefore he seeth the same sitting or resting on Thrones. Touching the other ranke of Martyrs, he saith.

And for the word of God] It is no Tautologie: for the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is added to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That word, giving us to understand these soules were slaine for that Essen∣tiall word of God, who in the foregoing Ʋision Chap. 19: 13. sate on a white horse, that is, the eternall Son of God, for whose sake many thousands laid downe their lives in the Arian, Macedonian, and Nestorian tempests, &c. in the three hundred following yeers. Wherefore he saw both the soules of these, and of the other Martyrs resting on thrones in Heaven.

And them that worshipped not the Beast] Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whosoever. The Ellipsis or defect, is to be supplied from the foregoing part, Thus, I saw also the soules of such sitting, as had not worshipped, &c. These he distinguisheth from the former, because they are latter in time, which the adjuncts shew: They worshipped not the Beast and his Image, &c. Perhaps also all were not Martyrs, but some of them Pro∣fessours onely, though but few, seeing the Beast caused all to be slaine that worship∣ped him not, and his Image: Chap. 12.15. These therefore had to doe with the Beast. Now the Beast began to reigne, rage, and to be worshipped in the last Ages of the thousand yeers, viz. from the six hundred and sixt yeer, as we shewed in Chap. 13. & 17. whosoever therefore from that time, even unto the end of the thousand yeeres did constantly oppose the Beast, and got the victory over him, (which was said of the multitude of Harpers, standing on the Sea of glasse, Ch. 15.17. and unto which multitude these also belong) are here spoken of, and commended for their constancy in banishments, torments, and all manner of punishments, which they suffered in maintaining the Faith of Christ, against the Beast: Whence we gather these certain conclusions.

I. That the Beast, his Image, and his Character, were within these thousand yeers: because there were then some who worshipped the Beast, to wit, all the In∣habitants of the Earth, Chap. 13.8. and they that would not worship him, were either Martyrs or Confessours.

II. That Antichrist was again to rage within the said thousand yeers: because the Beast then was, and would be worshipped. Now the Beast is Antichrist, as ap∣peared Chap. 13. & 17. and Ribera confesseth Cap. 13. Numb. 1. & Cap. 19. Num. 31.32.

III. That these yeers are not indefinitely the whole time from the Vision, un∣till the end of the world, or untill the comming of Antichrist: because Antichrist began to rage between them, or while they were running on.

IV. And lastly, that the Papists Antichrist, who, as they feine, shall come and beare sway in the last foure yeeres of the world, is but a vaine Skare-crow, by which they deceive themselves and the world: because Iohn foretold that the true ANTICHRIST should bee manifested within the first Thousand yeeres after CHRISTS descension.

Ribera saw this knot in Apocal. Cap. 20. Num. 33. therefore to untye the same he saith: that which followeth: And lived, and reigned, is not to be referred to those that worshipped not the Beast, but onely unto the soules of them that were behea∣ded for the testimony of Jesus. But this subtilty is too repugnant to the Text, and sheweth that here the Papists are at a Non-plus: for John saith of the very same: they lived and reigned: Of whom he had before said: they sate upon thrones. Now these were not onely such as were beheaded, but also the Conquerours of the Beast.

But (saith RIBERA) he saith not that these were dead or slaine: What of that? It is enough that he maketh the Confessours also Conquerours of the Beast, and saith that they sate with the Martyrs, or certainly he meaneth that these also were slaine, because before in Chap. 13.15. he had said: that all that worshipped not the Beast, and his Image were slaine: but these worshipped not the Beast and his Image: therefore they were either slaine, or Confessours, that were Conquerours of the Beast: and it remaineth, that they sate with the Martyrs. It remaineth that they lived and reigned in these thousand yeers. It remaineth that the Beast was within the said first thousand yeeres: for betweene this time, Iohn saw the soules of the slaine for the Testimony of Jesus, and of them that denyed to worship the Beast: but the worship of the Beast could not be refused before he was. Lastly it re∣maines, that the Papists Fiction touching the Beasts coming in the last four yeers of the world, is as repugnant, as the opinion of the Chiliasts, to this most manifest place of Scripture.

And they lived and reigned with Christ these thousand yeeres] Now comes, as it seemes, the inextricable knot, which of old drove the Millenaries into by-wayes, while they did not sufficiently consider neither the Scope, nor the words of the Prophesie, nor the Analogie of Christian beleefe. The which, least it happen to us also, let us well ponder the sense of the words, directing the same to the scope before declared. Let us therefore, I say, consider of these things in order.

• I. Who they were that lived and reigned with Christ?
• II. How, and how long they lived and reigned with him?
• III. Who were the rest of the dead, and how they lived not againe?
• IV. What the first Resurrection may bee?
• V. LASTLY, What the opinion of the Chiliasis or Millenaries was, and how to bee refuted?

What concernes the first, Beza renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lived and reig∣ned, (which are Preterperfects) by the Futures, shall live and reigne: because he saw, ver. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall reigne, is in the Future. But here the Preterper∣fects are to be retained, because they answer to the Preterperfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sate, notwithstanding the difference in respect of the sense is very little: for John speak∣eth of things to come, as past, by a Propheticall manner, for the certainty there∣of, but the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with Christ, belong in common to both, They li∣ved with Christ, * 1.43 and with him they reigned. But who? To wit, They, which sate on Thrones: also reigned and lived with Christ, namely, the Soules of them that were slaine by Romane Tyrants, and by the Hereticks for the witnesse of Iesus, and the Soules also of the slaine or tormented, for denying to worship the Beast, as erewhile I shewed against Ribera's subtilty. For John declareth the condition of those

whom he saw sitting on thrones, what it was during the thousand yeeres, both corpo∣rally on Earth, (already spoken of) and spiritually in Heaven, which here he de∣clareth: They lived and reigned with Christ, to wit, contrary to the foolish opi∣nion of the world touching them, which is for the consolation of the Godly. The world indeed judged these slaine to have miserably perished: but death to them was life, Oppression a Kingdom with Christ. This is the First: that the soules of the slaine, not restored to their bodies, but being out of them (as before wee shewed) did live and reigne with Christ.

The Second seems more difficult to be expounded, viz. how they lived and reig∣ned with Christ, and how long? But the matter is not obscure, if the words be rightly considered, and not wrested against the Scope and mind of the Spirit, as the Chiliasts did, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they lived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they lived againe, that is, * 1.44 they rose up out of their Sepuichres: and what the Spirit speaketh of the soules of the Martyrs, they wrested to their bodies, and so feined a corporall Resurrecti∣on of the Martyrs, a thousand yeers before the last day. This first Falshood, was the ground of the Millenaries errour, against which we must firmely hold too, and urge the simple word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lived, in stead whereof, * 1.45 they evilly suborned the compound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lived againe. For here is spoken of the soules of Martyrs li∣ving in Heaven, which, as being immortall Spirits, could not die with their bodies, or be slain on Earth, therefore cannot bee said to live againe, but (as it is in the Text) they lived with Christ.

They object to the contrary, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lived, is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lived again, as before in Chap. 2. ver. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But both is denyed, because these two words doe much differ in sound and in sense: and therefore may not be confounded neither here, nor in the place alledged. Not here, because this con∣fusion imports two absurdities. ONE Physicall or naturall, that the soules of the Martyrs were flaine: The OTHER Theologicall, that a Corporall Resurre∣ction of an infinite number of the dead, shall be before the last Day, contrary to the Faith of all Christians, taught by Christ himselfe: The houre is comming, * 1.46 in the which all that are in the Graves, shall heare his voyce, and shall come forth: They which have done good, unto the Resurrection of Life, and they which have done evill, unto the Resurrection of death. Neither before in Chap 2. because Christ in saying: which was dead, and lived: gives us to understand, not onely that he was dead and raised againe, but also that he lived, even while he was dead in the flesh, or that he was living in his Divinity, to demonstrate his two-fold nature, as before we shewed, Chap. 1.18. and Chap. 2.8. Adde to this, that although it ought there so to bee taken, yet here it cannot, because of the Arguments following, which ad∣mit not the same.

Moreover, they urge the Antithesis of the following Verse: But the rest of the dead lived not againe: By which (say they) it seemes to bee plaine that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but thence the contrary doth plainely follow, viz. that the Holy Ghost by a different word, noteth a diverse sense: for the Antithesis is not of a contradiction in Synonymaes, but of a metaphoricall contrarietie, both in the subject and attribute, because the same thing is not denyed touching the Remnant of the dead, which was affirmed touching the soules of the Martyrs properly, that they lived and reigned with Christ: But another thing, contrary to a happy life, Metaphorically: that they lived not againe in the first Resurrection, for, that they repented not: which, as by and by I shall clearely shew, is the proper and genuine fense.

To returne to the Question, The soules of the Martyrs live with Christ, * 1.47 not onely a Naturall Life (for this after death is common to the soules of the Godly and ungodly, being immortall Spirits) neither onely a Spirituall Life of Regene∣ration, which the Martyrs had (before they were slaine) on Earth: but a bles∣sed and glorious Life, which Iohn saw them enjoying with Christ in Heaven.

They reigned also with Christ, not in the Kingdome of Grace, which is in this Life, but in the Kingdome of Glory, which is in Heaven: according to the pro∣mise: I appoint unto you a Kingdome, as my Father hath appointed unto me: And: To him that overcometh, * 1.48 will I grant to sit with mee in my Throne, even as I overcame, and sit with my Father in his Throne. But they do wholly erre, who suppose that we interpret this clause of the life of Regeneration, and of the Kingdome of Grace, and thence draw Sophismes for the Chiliasts opinion, which shall be trea∣ted of in the following Verse. Iohn therefore saw the Soules of the Martyrs that were beheaded here on Earth, living blessedly, and reigning gloriously with Christ in Heaven. But how long?

Those thousand yeers] viz. * 1.49 in which Satan was kept bound in the bottom∣lesse Pit: not that the Martyrs were all slaine together, about the beginning of the thousand yeeres, and so all of them lived the whole thousand yeers with Christ: But he speaketh of a continuall succession, that none during the said yeeres, in which they were slaine for the Testimony of Iesus, or for refusing to worship the Beast, did miserably perish, but lived blessedly, and reigned with Christ in heaven. Wherefore in the thousand yeers is a Synecdoche, familiarly used in our ordinary speech, and in Scripture, as before I said: For example: A man is said to come to day, though hee come not in the Morning, but at Noone, or E∣vening: or, A man is said to live or die in this yeer, not onely if he live or die at the beginning, but also towards the middle, or end of the yeer: so the Martyrs are said to live and reigne with Christ a thousand yeeres; although all of them were not slaine at the beginning, but some towards the middle, others towards the end thereof. * 1.50 By a like Synecdoche, the Son of man was three dayes and three nights in the heart of the Earth, and in three dayes raised up the Temple of his body, al∣though hee lay not much longer then one day and two nights in the Sepulchre. The Iewes were Lxx. * 1.51 yeers in the Captivity of Babylon, although Daniel was lon∣ger: Zerubbabel, and they that were born in the Captivity, were Captives few∣er yeers: * 1.52 So God granted from the five hundreth yeere of Noah, unto the flood, an hundred and twenty yeers unto men, although, all they that were born within the 120. yeers, had a shorter time of repentance, &c. Away therefore with their scoff of 400. * 1.53 Crownes in stead of a thousand.

Neither is this Synecdoche any way derogatorie to the happinesse of the latter Martyrs slaine by Antichrist, for we are not to thinke that they ceased to live, and reigne with Christ after the thousand yeeres were ended: for they shall reigne with him for ever and ever, as wee are taught, Revelat. Chapter 22.5. It was enough for Iohn to shew, what condition the blessed Spirits should be in, those thousand yeers; in the mean while not denying, that both they and other Martyrs should further live and reign with Christ.

But thou wilt say, * 1.54 to what end was it to define a thousand yeers, if the Martyrs were to reign longer? I answer: It was meet they should be defined, because of the wonderfull events that were to come to passe in those first thousand yeeres, bringing as it were a new face on the whole Earth: for Ierusalem being destroy∣ed, Iudaisme was to be overt••••owne: Satan being bound, Paganisme was to de∣cay: and on the contrary, Christianisme established in the whole Romane Empire, not without shedding of very much blood: lastly in the midst of Christianisme, Antichristianisme was to bee erected, and toward the end of the thousand yeeres, confirmed and brought to its height, with no lesse spilling of Christian blood, in Gregory VII. that cruell Beast.

5. But the rest of the dead lived not againe] Having expounded the state of the Godly, what it was in those thousand yeers, first on Earth, afterward in Heaven: now he addeth the state of the wicked during the said time on Earth: that they li∣ved not againe, in the first Resurrection, that by this Antithesis he might the more set forth the happinesse of the Martyrs, and withall teach us, that Satan was not so bound, but that he still held very many, even all the time of the said yeers in Paga∣nisme

and Antichristianisme, who would not embrace the testimony of Iesus, and live againe, or be raised from the death of sin: least we should imagine that the thousand yeers should be altogether a Golden-Age, or that the Church were to expect the applause of the whole world. This is the summe.

By the Rest therefore, are understood all others (the Martyrs and Confessours excepted) who embraced not the Testimony of Iesus in all this time, but were either professed enemies of Christ, as Iewes and Pagans without the Church, or false Christians or Antichristians in the Church: These hee saith are DEAD, not by a corporall, but a spirituall death in sin, of which death the Apostle speaketh, * 1.55 When ye were dead in sinnes: And, she that liveth in pleasure, is dead while she liveth: so Christ: Let the dead bury the dead. The dead shall heare the voyce of the Sonne of man: for he speaketh of the state of the ungodly living on Earth, whom he op∣poseth to the Martyrs, not as then living with Christ in Heaven, but as formerly embracing and professing the witnesse of Iesus on Earth: Therefore in the words The rest of the dead; the distinction is not betwixt the dead, but after the Greeke Phrase the Genitive is put for the Nominative: The rest of the dead, for the rest being dead, so in Chap. 9.20. the rest of men, that is, other men, or at least it is a distinction of such as of old were living on Earth, but dead spiritually: for of old the Martyrs also, before they repented, and embraced the Testimony of Iesus, were dead spiritually, as the rest: but because they lived againe spiritually on Earth, therefore after death they lived and reigned gloriously with Christ in Heaven. But the rest lived not again] To wit, from the death of sin through Faith and Repentance, but despising the Testimony of Iesus, remained in Paganisme, Or repented not of their Idolatry, Hypocrisie, and other sinnes in Antichristia∣nisme: as in Chap. 9.20. The rest of men, which were not killed by these plagues, repented not of the workes of their hands, that they should not worship devils, and Idols of gold, &c. which place doth excellently interpret this. But that he speaketh not of a corporall living againe, as the Chiliasts did interpret it, shall by and by appeare by Iohns Declaration.

Ʋntill the thousand yeers were finished] That is, during the whole thousand yeers wherein Satan was bound: for againe he addes the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 These thousand yeers. But did they live againe afterward? no certainly, for they which live not againe in this life, shall never live againe in the life to come. Therefore the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vntill, limits not a time of living again, but simplie denyeth the same: they lived not againe untill, for, never. As: Thou shalt not come forth untill thou hast paid the very last mite, for, never. Hee knew her not untill shee had brought forth her first borne, for, never. The Chiliasts said: They lived not within, but after the thousand yeeres: but by the same reason they should say, that the Soules of the Martyrs lived in, but not after those thousand yeers. Both is false: for the Mar∣tyrs have never ceased to live and reigne: neither have the rest of the dead ever li∣ved againe. It therefore noteth their voluntary contumacie in Paganisme and An∣tichristianisme: that however Satan was bound in a speciall manner, and could not deteine them in Infidelity: yet they would not, after the example of the Mar∣tyrs, repent, and embrace the witnesse of Iesus, so as the fault of their de∣struction was onely in themselves. The fourth thing followeth, touching the first Resurrection. This is the first Resurrection] In the Greeke IS is left out: but the Ellipsis is expressed ver. 6. This is the second death. By this Addition Iohn doth expresly declare, what kind of living againe he meant, that the rest of the dead lived not: namely in that, which is the first Resurrection, as if he should say: they lived not again in the first Resurrection: the meaning is thus: This is the first Resurrecti∣on: for: This living again, in which I said the rest of the dead lived not, is to be un∣derstood of the first Resurrection: for the monstrative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, is not to be re∣ferred to the soules of the Martyrs which he said LIVED, but onely to the rest of the dead, who he said, lived not again, which the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Verbe

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lived againe, and repeated in the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Resurrection, doth in∣timate. The Declarat o•• also of the contrary sheweth the same, ver. 14. This is the Second Death: where likewise the Demonstrative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This, is not to be referred unto all that were judged, ver. 13. but only to them that were cast into the Lake of Fire, and were not found written in the booke of Life.

Now it followeth to speake of the manner of this Resurrection, and what it is. The Chiliasts said it was corporall, but here is solidly demonstrated, that a corporall raising up of the Martyrs out of their Sepulchres, is not proper unto the Martyrs, but that it must be understood of a Spirituall living again from the death of sin, in all that shall be saved.

THE DEMONSTRATION.

That the first Resurrection is not to be understood corporally, but spiritually.

First, from the differences dividing the whole Subject. This first Resur∣rection is either corporall, or spirituall. But it is not corporall: Therefore it is spirituall. The assumption is proved: If this Resurrection should be corporall, then it could not be called the First, because many Corporall Resurrections are spoken of in Scripture before. I. The Resurrection of the Son of the Widow of Sarepta, corporally raised up by Elias, 1. King. 17.22. which is the first resurrection mentioned in Scripture. II. The Resurrection of the son of the Shu∣nammite, raised up by Elisha, 2. King. 4.35. III. The Resurrection of one put into the grave, by touching the bones of Elisha, 2. King. 13.21. IIII. The Resurrection of a Widows son, raised by Christ, Luk. 7.15. V. Of the daugh∣ter of Jairus, Luk. 8.55. VI. Of Lazarus, Iohn. 11.44. VII. The Resur∣rection of many of those Saints, who came forth out of the Sepulchre, when Christ suffered on the Crosse, Mat. 27.52. VIII. The Resurrection of Tabi∣tha, raised by Peter, Act. 9.41. IX. The Resurrection of Eutychus, brought from death to life by Paul, Act. 20.10, &c. And therfore if the Resurrection here spoken of were corporall, it should not be called the first, but at least the tenth.

Neither helps it to object, that the foresaid Resurrections were onely of a few: but that this shall be of very many: for the Question is not touching the number of them that are to be raised up: but of the Qualitie and Order of the Resurre∣ction, and it followeth (seeing that is not the first of the same Genus, which hath many other before it) either that this cannot be called the First Resurrection, be∣fore which there were many other: or else that it is not of the same kind with the other Resurrections, that is, it is not corporall.

Secondly, This Resurrection being taken corporally and properly, must be un∣derstood either of the Soules of the Martyrs, or of the rest of the dead, or of none. Of the soules of the Martyrs it cannot be understood: both, because it is not said of them, that they were raised, or lived againe; But, that they sate on thrones, lived, and reigned with Christ, as before was shewed: As also, because properly a cor∣porall Resurrection is not agreeable to Soules: seeing Soules properly die not, as not being bodies, neither of the nature thereof: nor can it be understood of the rest of the dead: because of these it is expresly said, that they lived not againe. Therefore this first corporall Resurrection cannot be true of any at all.

Thirdly, The whole Scripture testifies, that ALL, I say, ALL the dead, shall in one Resurrection, at the last day be raised by the Trumpet and Voyce of the Archangell, some indeed unto eternall Life, others unto eternall shame: Iohn 5.28. The houre commeth, in which ALL that are in the Graves shall hear his voyce, and shall come forth: they that have done good, unto the Resurrection of Life, and they that have done evill unto the Resurrection of damnation, Iohn 11.24. I know that my brother shall rise againe in the Resurrection, at the last day. Iohn 6.48. This is the will of him that sent mee, that every one that seeth the Sonne, and beleeveth in him, should have Eternall Life: And I will raise him up at the last day. From this

universall, the Martyrs cannot be excepted, because they beleeved on the Sonne of God. 1. Cor. 15.52. We shall all be changed in a moment, in the twinkling of an eye, at the last Trumpe, for the Trumpet shall sound, and the dead shall bee raised. 1. Thess. 4.16. At the comming of the Lord, they that dyed in Christ, shall rise first. Therefore the Martyrs also who dyed in Christ, shall rise at the com∣ming of the Lord. Iohn also toward the end of this very Chapter, describeth the Second Resurrection, which shall bee at the last day, so universall, as that all the Elements shall give up their dead, (a great part whereof shall bee Martyrs, being destroyed by Fire and Water.) By all which, I suppose that no Godly man, can, or ought to gather any other thing, then that all the dead shall be raised together in one Resurrection at the last day: but that many millions of Saints should be raised before the last day, cannot without errour be beleeved.

Fourthly, the Apostle Paul most exactly describing the whole History (and what we ought to beleeve) of the Resurrection, opens indeed a Mysterie unto us: 1. Cor. 15.51. viz. That all shall not die, but in a moment, in the twinkling of an eye, all shalbe changed. Yet not a word touching the mysterie of the Mil∣linarie Resurrection of the Martyrs before others. If thou say, that it was not revealed unto him: Consider that the Apostle was caught up into the third heaven, 2. Cor. 12.4. and heard unspeakable words, that is, all kind of mysteries, especi∣ally such as were to bee revealed unto the Church. And therefore undoubt∣edly hee should have heard that also, for to reveale the same unto us, and would have revealed it, if it were true.

Fiftly, from the nature of Opposites: So as is the first death, so on the con∣trary is the first Resurrection to be understood. For I suppose none will deny, but that these two are privatively opposites, as being contrary-wise affected about the same subject. But the first death, was not of the body or corporall, * 1.56 but the death of the Soule, or Spirituall through fin: by which man was first separated from God, made mortall, and deprived of Life Eternall. For by this death Adam was dead in Soule, although in the body he lived nine hundred yeeres after. But the death of the Soule drew with it corporall death, as it were by a necessary con∣sequence, and so perpetually drawes the same with it on all the Posterity of A∣dam, by the threatning of God: Thou shalt die the death. Of this first Spiritu∣all death the Apostle speaketh: Through sinne death entred into the world, * 1.57 and so death passed upon all men, for all have sinned: including indeed the Sequell of a corporall death: but especially shewing the deliverance from spirituall death, through the death and life of Christ. Of this death also Austine: The soules al∣so (saith he,) have their death in impietie and sinnes, according to which death they are dead, of whom the Lord saith: Let the dead bury their dead: and according to this first Death, wee are all dead in sinnes, no man excepted: because it is said of all men: when ye were dead in sinnes, &c.

Seeing therefore the First Death was a Spirituall destruction and alienation of the Soule from God, and eternall Life through sinne: certainely the first Re∣surrection (being an opposite medicine to the first death) must bee a Spirituall conversion, and restoring of the Soule from sin to God.

Sixtly, If the First Resurrection were corporall, and properly belonging to the Martyrs: then onely the Martyrs should bee blessed, but all others that rise at the last Day, should be excluded from happinesse. But this is very absurd. And therefore the other also. The reason of the consequence is, because in the following verse, onely such are said to be blessed, who have part in the first Resur∣rection: of which we shall there speak.

Seventhly, from the same verse: If the First Resurrection were corporall, and proper to Martyrs: then all the dead at the last Day should bee raised unto the second death, or unto eternall damnation, none of them unto life eternall. But the latter is false, and contrary to Scripture, Ioh. 5.24. Dan. 12.2. &c. Therefore the former also. The consequence of the Major is grounded on the

following Verse, where the Second, or Eternall Death is said to have power onely over them that have no part in the First Resurrection, as there wee shall see.

Lastly, in the same Verse it is said, that they onely shall be Priests of God, and of Christ, which have part in the first Resurrection, as shall be shewed. Whence againe it would follow, that the Martyrs onely should be the Priests of God and of Christ, in case that the first Resurrection were corporall, and proper to Mar∣tyrs. But Peter teacheth the contrary, 1. Pet. 2.5.9. And Iohn, Rev. 1.6, &c.

These things I suppose may satisfie the Godlie minded, and such as are not contentious: unto which I will onely adde this one thing, touching the Etymo∣logie of the First Resurrection: that as the first death is so called, because it first seazed on man, * 1.58 according to the soule, as soon as he had sinned: so the first Resur∣rection is so called, because it first vivified man according to the Soule, as soone as he repented by hearing the promise in Paradise. Or also (which comes all to one thing) because it is the vivification of the first or more noble part, that is, of the soule: as also because it is wrought in the First, that is, in this naturall life: and la∣stly, because it must goe before the Second resurrection, which shall be the resur∣rection of the bodyes to glory or, if the first went not before, unto con∣demnation.

Here I could adde the Authorities of ancient Divines. But it's needlesse: Let Augustine suffice for all the rest, who most diligently searched into this prophe∣sie; The first Resurrection (saith he most truely) is to Grace, the second to Glorie, Lib. 20. de Civ. Dei. C. 7.18. Him Ribera unjustly reproveth, restraining the First Resurrection unto the immortality of soules, that the Martyrs, though estee∣med as if they had utterly perished, yet according to their better part, they live. Then which, nothing is more unsavoury: for in this hee attributes nothing more to Martyrs, then to the worshippers of the Beast, who themselves also after the death of their bodies, lived in their better part, and yet never lived in the first Resurrection.

Objections against the First Spirituall Resurrection, cleared.

IT remaineth that I briefly answer the Objections of the Chiliasts, about their Corporall Resurrection of the Martyrs.

OBJECT. I. That which falleth not, neither dyeth, is not raised again. The soules fall not, neither dye, but the bodies. Therefore the First Resurrection is not of soules, but of bodies.

Austine moving this cavill denyes the minor, * 1.59 that soules fall not, nor rise againe: dye not, nor live againe. For it is said: He standeth or falleth to his own Master. When ye were dead in sinnes. Let the dead bury their dead: which things are certainely spoken, not of the fall or death of the body, but of the soule. The soule of man therefore fell through sinne, and lies dead in sinne: liveth againe through Faith, and riseth againe by repentance. Therefore there is a Re∣surrection of the Soules also: but not the Second: for this shall be of the Bo∣die: Therefore the First.

Object. II. The Soules of Martyrs lived againe, either in respect of themselves, or in respect of their bodies, or in respect of other men, who professed the same Doctrine. But they lived not againe in respect of themselves, because they were never dead: Nei∣ther in respect of other men: because it would follow, that the rest of the dead should likewise live againe: which is false. Therefore they lived againe in respect of their owne bodies.

I answer: I do not well understand whether this be in earnest or in jest: The whole is so frivolous, and hangs no more together, then if they should say: The Soules flie, either in respect of themselves, or in respect of their bodies, or in respect of other men, &c. Not in respect of themselves, because they have no wings, neither in respect of other men, because they also should flie: which is false. Therefore in respect of

their bodies: The Hypothesis is false, the distribution vaine and lame, the conse∣quence nothing, for this is wanting: or they flie in no respect. So here the conse∣quence is to be denyed: because they take up a falsehood, viz. that the soules did live again, for in the Text it is said they lived, not that they lived againe: Hence the distribution is vaine and imperfect, for a fourth is wanting, viz. that the Soules lived not againe in any respect, to wit, corporally, which is the Question here in hand. For a false attribute divideth not, but overthrowes the subject by its falsitie, neither is it truely affirmed of the same but denyed. Adde, that the first clause, with the reason thereof, is ambiguous: for howsoever soules dye not, nei∣ther live againe in respect of themselves, that is, in respect of their essence, yet they do dye, and live againe in respect of themselves, that is, in respect of Grace and Salvation, as hath been shewed. The other is superfluous and figurative. For no man liveth againe in respect of others, except metaphorically: as for example: A father liveth again in his children, in likenesse of nature and manners: The two Witnesses, Chap. 11.11. lived againe in their Successours, in likenesse of doctrine. And therefore in this also is an aequivocation or ambiguitie. The third, which is concluded, is also a figurative Synecdoche, or is false. For as properly not the Soules, but the Martyrs were dead in respect of their bodies, so properly not the soules, but Martyrs shall live againe in respect of their bodies at the last day. Therefore ingeniously, and without Sophistrie, the Object: should thus have bin formed. The Martyrs lived againe either in respect of their soules, or in respect of their bodies. Not in regard of their soules: therefore in respect of their bodies. But thus also the whole major is false; the minor ambiguous, the Consequence nothing: for then the Martyrs lived not againe, but lived according to their Soules: but they shall live at the last day, according to their bodies. Therefore properly there are as many faults, as words.

Ob. III. From the Antithesis, ver. 4. & ver. 5. If the word LIVED in the former part of the Antithesis, must be understood of a Spirituall Resurrection, then by the like reason the words LIVED AGAINE in the latter clause, must be under∣stood of that spirituall Resurrection. But this cannot bee: for it would follow that none did spiritually live againe (that is, were converted) in the thousand yeeres, but the Mar∣tyrs alone. Secondly, this absurditie would also follow: that the thousand yeeres being fi∣nished, all which Spiritually dyed, did, or shall spiritually rise againe: the which thing is contrary to manifest experience.

I answer: 1. Again they take up a false Antecedent, viz. that in the former mem∣ber a spirituall Resurrection ought to be understood: for the former clause speaketh of no Resurrection, whither Spirituall, or Corporall, but of the happy living of the blessed Soules with Christ: for he saith not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they lived again, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And they lived with Christ, which two we deny to be of like force and signification. Now from a false Hypothesis or supposition, the consequences which are thence drawn are also false. Hence. 2. the whole conclusion is false, be∣cause the diverse words lived, and lived again, make both members or clauses to be of a diverse sense: neither are they truely Opposites, as was shewed in ope∣ning of the Text.

III. The Assumption is also denyed, that the latter member cannot be under∣stood of a Spirituall Resurrection, for a little before we shewed, that it ought so to be taken. IV. The former absurditie followes not, both because to the Mar∣tyrs are added the Professours also, which received not the Character of the Beast, that is, who refused to embrace and professe the Papists Religion, verse 4. Hence Ecclesiasticall Histories testifie, that besides the Martyrs, there were al∣wayes some other professing Christians: As also because the Speech is indefinite, and usuall in Scripture: The rest of the dead were not converted: not as if none at all were converted, but very few: as appeares from a like place, Chap. 9.18.20. where at the sounding of the sixt trumpet, it is said, that the third part of men being

slaine, the rest repented not, the which unlesse it bee indefinitely understood, a greater absurditie then this should follow, viz. that not one man in the whole world did then repent. LASTLY, the latter absurditie, that the thousand yeeres beeing ended, all Spiritually dead should also spiritually rise againe, (which were much to be wished) doth no more follow, then, that the said yeers being ended, the soules of Martyrs and Professours should neither live nor reign any longer with Christ.

Objec. IV. From the same Antithesis: If the latter member ver. 5. speaketh of the Resurrection of bodies: then the former in ver. 4. speaketh of a Resurrection of bodies also, where its said of the Soules of the Martyrs: And they lived, that is, lived againe. The reason of the consequence is: because in every lawfull distribution, as this is, (for who should taxe the Holy Ghost of absurditie) members are set downe under the same Genus or generall word. Now the Genus here is the Resurrection of the dead.

I answer. The falsitie both of the Antecedent and Consequent of this Objection hath already bin so fully demonstrated, that there needs no more be added. The reason of the consequence is not solid: neither can hence the Holy Ghost be taxed of absurdity, both because often a Genus of one and the same name is taken in a diverse signification: so the living againe of the dead in this place: As also, because it were wickednes to deny that to the Spirit (especially in this aenigmaticall Pro∣phesie) which Philosophers, Poets, and Orators frequently take to themselves, viz. in distributions to oppose things metaphoricall to things proper, or proper to fi∣gurative, for the thing it self. Now in v. 4. was shewed that this Antithesis is such.

Objec. V. They who so live againe or rise, as they begin to reigne with Christ, that is, by Christ in Heaven: they certainely rise in their bodies, But the Soules of the Martyrs are so to live againe, or rise in the beginning of those thousand yeeres, as that they begin to reigne with (that is, by) Christ in Heaven: for John saith: They lived and reigned with Christ. Therefore, &c.

Answer. I. The major is denyed a non causa: for to the end, that the Soules of Martyrs and Confessours should live blessedly, and reigne with Christ in Hea∣ven before the last day, a corporall Resurrection is not necessary. But at the last day it shall be necessary, to the end that the Martyrs both in body and in soule, may gloriously live and reigne with CHRIST for ever, according to the pro∣mise of the Gospell. II. The assumption is refuted by the proofe it selfe, or by Iohns owne words: for he saith not, that the Soules lived againe, or were raised: but they lived (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) The difference whereof children in schooles do understand, and hath bin demonstrated, ver. 4. Therefore the first falsehood so often repeated, is a continuall begging of the Question.

They insist: To live and reigne with Christ, is to live and reigne after the similitude of Christ, or so to live and reigne, as Christ now reigneth in Heaven. But Christ liveth and reigneth in soule and bodie. Therefore the Martyrs not onely lived and reig∣ned with him in soule, but in body also.

I answer. I. This glosse overthrows the former: for if to live with Christ, be to live after the likenesse of Christ in Heaven: then it is false, that it is to live a∣gaine, or be raised from the dead on Earth. II. The major shall be true after the Resurrection of the dead at the last day, when all the Martyrs, Professours, and Beleevers being raised from death, shall in soule and body be allwayes with the Lord, * 1.60 and see him as he is. But before the Resurrection of the dead, this is false: Otherwise the Soules of such as die in the Lord should not goe unto Christ, nor live with him: but the Apostle testifies the contrary touching himselfe, Philip. 1.23. and of all the faithfull. 2. Cor. 5: 8, &c.

Ob. VI. It is agreeable to the justice of God, that such as suffered more grievously then others, for the confession of Christ, should also enjoy longer delight and glory. Therfore the Martyrs are to be raised from the dead before the rest of the Faithfull, to enjoy the Kingdom of Heaven all those THOƲSAND YEERS before the other.

Answ. The major, not being universall, is false: for God doth not all what is agreeable to his justice now, or before the Day of Iudgement, but will doe the

same at that Day; See 2. Thess. 1.6.7.8.10. Neither is every thing agree∣able to divine justice, which seemes so to us, but whatsoever is revealed in the Scripture: otherwise indeed it might seeme to us to bee more agreeable to the justice of God, that the Martyrs should presently be raised after their sufferings, and be carried with their bodies into Heaven, that so they might longer, and be∣fore others, enjoy the Kingdom of glory.

Objec. VII. The two Martyrs, Rev. 11.11. were corporally raised: There∣fore 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 Sepul∣chres at Christs death on the Crosse: Mat. 27.53. according to the Prophesie of Da∣niel, 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 Re∣surrection 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 with∣out wresting bee applied to these, which expresly speaketh, not onely of the Re∣surrection of such as shall be saved, but of the damned also, that is, of the last Ʋ∣niversall 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 ex∣cept this from that. But this Resurrection of the Martyrs a thousand yeers be∣fore 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 re∣compence 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 promi∣sed 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, * 1.61 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, * 1.62 they shall reigne with him for ever and ever in Heaven.

TOƲCHING THE OPINION OF THE OLD CHILIASTS.

HAving expounded and vindicated the true meaning of this Prophesie, it re∣maineth in the last place to lay downe, and weaken the false opinion of the Old Chiliasts, who understanding this Prophesie corruptly according to the Let∣ter, and not according to the Analogie of Faith, did thence invent this Jewish Fa∣ble, 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, * 1.63 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 con∣fesseth, 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, * 1.64 following the antiquity of the tradition and authority of so great a man, who was accounted a Disciple of the Apostles, be∣came Chiliasts: IUSTINUS Martyr, dial: cum Tryphon: Judaeo. IRENAEƲS Lib. 5. Cap. quin{que} 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 e∣ternall oblivion, then to uncover the secret shame of so worthy a Father: NE∣POS a Bishop of Aegypt, whom DIONYSIUS ALEXANDRINVS refuted, as Eusebius writeth Lib. 7. Hist. C. 10. TERTVLLIAN: Lib. 3. Cont: marcion: Lactantius. lib. 7. instit. Cap. 23. disputes at large of this Fable: VIC∣TORINƲS PICTAVIENSIS in his Commentary on the Revelat. * 1.65 Austin also himselfe in the aforesaid place confesseth that hee sometime held the same.

Hence all men may see how little is to be ascribed to antiquitie of TRADI∣TIONS, and the authority of the FATHERS. For antiquity without truth, What is it but the oldnesse of errour? Who more ancient then Irenaeus? Hee writeth, that he was the hearer, or Disciple of Papias, and Papias of the Apostles: Papias on the contrary denyes, that he heard or ever saw the Apostles with his eyes. (Behold antiquity without truth.) The said Papias received the Chiliasts Fable by tradition of the Elders, and drew many to embrace this errour by his

authority. * 1.66 And without doubt from the said Author Irenaeus sucked another fa∣ble (which by this means was generally received) touching Antichrist, that hee should reigne not fully foure yeeres in the end of the world: for the most ancient Writers were ignorant thereof. IVSTIN, the oldest Writer extant, affirmeth, that Antichrist the man of sinne, was already at the doore: * 1.67 CLEMENT who wrote next to IVSTIN, hath not one word of Antichrists three yeers reigne. Ter∣tullian who lived at the same time affirmed that Antichrist was neare at hand. Cy∣prian also next to the former writeth Lib. 5. Epist. 7. yee ought to know, hold, * 1.68 and certainly beleeve, that the day of triall is begun already, and that the decay of the world, and the time of Antichrist draweth on: Ibid: Antichrist commeth. Wherefore the Fables of Papias were not taken on till at length in latter Ages.

Furthermore the Chiliasts Fable occasioned many which dis-approved the same, but were not able to refute it, to fall into another errour worse then the former, affirming, that the Revelation was to bee rejected, as written by the Hereticke CERINTHVS. Among these were Cajus and others, touching whom (in EVSEBIVS) DIONISIVS ALFXANDRINVS speaketh, who opposed NEPOS the Egyptian. Others on the contrary to keep up the authority of the Revelation, laboured to divide the opinion of Cerinthus and the Fathers, as if Ce∣rinthus indeed maintained a voluptuous Millenary kingdom, full of lust and riot. But the Fathers the spirituall delights of the Saints.

But Ribera affirmeth, * 1.69 that there was no difference betwixt the opinion of Ce∣rinthus and the Fathers, because Irenaeus, Tertullian, Lactantius, &c. wrote the same things about the Millenary Kingdome, which are contained in the opinion of Cerinthus. And this Dionysius, and Caius also an old Writer affirmeth, Euseb. Lib. 3. Hist. Cap. 28. however it be, the Chiliasts opinion was by the Christians condemned, for ascribing to Christ contrary to the Scriptures, a voluptuous and earthly Kingdome, and for bringing in, contrary to the Apostolicall Faith, one (and so making a two-fold) Resurrection after another: the which opinion how improbable it is, hath, I suppose, bin sufficiently shewed: so as I trust, that such who think it ought again to be renewed (as far as concernes the latter part there∣of) will, after the due consideration of these things, in the fear of God (with Au∣stin) change their opinion.

Now for the refuting of this old Fiction of the Chiliasts (which Jerome in the life of Papias calleth a Jewish tradition) we may briefly observe, that it consists neither with the present Vision, nor with it selfe, nor with other Scriptures, nor Christian beliefe. Now this (besides what formerly hath bin spoken) I will shew by foure clear Arguments.

First: I have made it manifest already, that the thousand yeers of Satans binding, * 1.70 and the Kingdom of the Martyrs with Christ in Heaven, (beginning from the overthrow of Ierusalem, unto Gregory VII. that Romish Beast) are now past above 548. yeers. And yet there hath not bin any corporall Resurrection of Martyrs, or Golden Kingdom of Christ on earth. The experience therefore which we now see (but the fathers could not) refuteth this Fiction.

Secondly, * 1.71 That Millenarie Kingdom is expresly ascribed unto the soules of the Martyrs and Confessours, when (as Austin well observeth) they were not restored to their bodies. Then, I say, their soules sate upon thrones, lived and reigned with Christ in those thousand yeeres: this therefore is not to be applied unto the Resurrection of the body.

Thirdly: This errour, as arising from a false Chronologie, is plainely refuted: * 1.72 For the Chiliasts following the erroneous computation of the Greekes, affirmed that Christ was born in 5199. yeer of the world: since which are past 1621. yeers, which number being added unto the former, would make 6820. yeers from the Creation. But thus not onely the sixt Millenary (or the thousand yeers) which they ascribe to the binding of Satan, should bee past, but also there should but a few yeers of the seventh Millenary, and their voluptuous Kingdome of the Saints

with Christ, should already have dured above eight hundred: the which is refu∣ted by History and experience, so that if Irenaeus, Tertullian, Lactantius &c. did now live, they should bee necessitated to confesse that they much erred from the truth.

Lastly the whole Scripture holds forth, * 1.73 that the last times shall not be volup∣tuous in the least, but difficult and sorrowfull unto the Church in this world: Be∣sides Christ did often foretell that his Kingdom should not be earthly: My king∣dome is not of this world. The world shall rejoyce, but yee shall mourne: In the world yee shall have tribulation. Then shalbe great tribulation, such as was not from the be∣ginning of the world unto this time. Watch therefore, that ye may be found worthy to e∣scape all these things. When the sonne of man commeth shall he finde Faith on the earth? Through manifold tribulations we must enter into the Kingdom of Heaven. This know that in the last dayes perilous (or difficult) times shall come, &c. These and such like testimonies of Scripture: which speake of the afflicted state of the last times, doe abundantly refute the Millenaries Fiction. Now wee goe forward with the Text.

6. Blessed and holy is hee that hath part] By an Exclamation he extolleth, and commendeth unto us the felicity, and necessity of the first Resurrection, or spiritu∣all living againe, by which of old those Rest of the dead in Paganisme and Anti∣christianisme, obstinately refused to live againe: by which all, and they onely shall be blessed and holy, * 1.74 who have part in the first Resurrection. To have part in a thing, is to become partaker of that thing: as appeares from the contrary: Thou hast neither part nor lot in this matter, saith Peter to Simon the hypocrite: And Christ to Peter, refusing to be washed by him: If I wash thee not thou bast no part with me, for, thou shalt not have no communion with me. Therefore to have part in the first Resurrection, is to be partaker of the first Resurrection, that is, through faith and repentance, to rise from the death of sinne unto newnesse of Life with Christ. For we clearly shewed erewhile, that this first Resurrection, is not of the body, but of the soule. By which we see the great benefit and excellency of the first Resurrection: because in it consisteth true blessednesse and holinesse. The necessity also, because no man shall bee blessed and holy without the same. But is it the cause of blessednesse? yea verily: not indeed the meritorious (for that Christ onely is, for he hath merited blessednesse for us,) but causa sine qua non, a cause without which it is not: for without holinesse, which the first Resurrection bringeth, * 1.75 no man shall see God: yea it is also the formall cause inchoated or begun. For the first Resurrection is inchoated holinesse, and part of the future blessednesse, which shall be perfected in heaven.

Hence first it followeth, that all having part in the first Resurrection, that is, being truly born again in this life, shalbe blessed, and holy with Christ in the other Life: and on the contrary, that none which rise not againe with Christ, unto new∣nesse and holinesse of life on Earth, shall be blessed and holy with Christ in Hea∣ven: * 1.76 For none can belong unto this first Resurrection, but such as shalbe blessed for ever saith Austin. They therefore which have no part in the first Resurrection, shall not bee partakers of blessednesse: for wee shall bee clothed upon with our house, if so bee that beeing clothed, we shall not bee found naked. 2. Corinth. 5.3.

Secondly it followeth, as before we proved, that the First Resurrection is not corporall, but spirituall: for if it were corporall, then by this Exclamation, all that shall be raised at the last day, should be excluded from blessednesse, because none of them should have part in the first Corporall Resurrection. But this is absurd, because in the last day, some shall rise unto blessednesse, others unto eter∣nall death. The reason of the consequence is, because all, and they onely that have part in the First Resurrection shall be blessed.

All indeed thou wilt say, but not they onely: Yea because all, therefore onely: for in an enunciation of the property touching the subject, or of the effect touching

the cause without which it is not, or else an Antistrophe, such as this is, not only a sim∣ple conversion and contraposition will hold, but a contrary sense also, which be∣gets exclusives: Blessed are they that have part in the first Resurrection, therefore they that have no part in the first Resurrection, are not blessed: which is of like force with the exclusive: Onely they that have part in the first Resurrection are blessed: * 1.77 like as it followeth: Blessed are the pure, therefore the impure are not blessed: Blessed are they whose sinnes are forgiven: They therefore are not blessed whose sins are not forgiven. Blessed are they that keep his Commandements: They therefore that do not keep them, are not blessed. Blessed are they that are called to the marri∣age Supper of the Lambe: therefore they who are not called, are not happy: and a thousand such like places are found in Scripture.

But perhaps thou wilt say, it will not hold: because as in Chap. 1.3. a speciall blessednesse is promised to the keepers of the words of this Booke, so here also some speciall and eminent felicity of the Martyrs is commended, by which notwithstanding other be∣leevers are no way deprived of their blessednesse. THIS is nothing: for they that keep not the words of this Booke, shall be deprived both of speciall and common blessednesse. Therefore they onely who keepe the words and Commande∣ments of this Booke, are blessed: and so are they alone, who have part in the First Resurrection.

Lastly, either they onely that have part in the first Resurrection shall be bles∣sed, or not they onely. If they onely, it confirmes, what we sayd: If not one∣ly, then Blessednesse shall not be a speciall priviledge of the Martyrs, agreeable to the justice of God, viz. that they who have suffered more then others, for the Confession of Christ, should bee longer in joy and glory: as before they said. For either there shall be some other Mart••••rs on earth in these thousand yeers, who shall suffer as much, or more also for the Gospell, at the hands of Antichrist (regaining, as they say, his strength) or of other enemies, then the former suffered by Romane Tyrants for the witnesse of Jesus: or else there shall be none. If some: then either these shal enjoy shorter happinesse and glory in Heaven, which stands not (according to their opinion) with Gods justice: Or else it was not agreeable to his Iustice, that those other should enjoy longer happinesse and glory. If there shal be no Mar∣tyrs, but that the Church Militant during the THOƲSAND YEERS shall be free from all hostile invasion of the ungodly, living in peace and securi∣ty, as they promise: then it followes, * 1.78 that the Gospell shall cease to be the word of the Crosse: and the true Oracles of Christ and his Apostles, touching the difficul∣ties of the last times, Luk. 18.8. Mat. 10.34. Act. 14.22. 2. Tim. 3.1, &c. shall cease.

Thirdly, we learne the certainty of the Salvation of all that are borne againe: for if all, and they onely that have part in the First Resurrection, are blessed: and that none can belong unto the First Resurrection, but such as shall be blessed for ever: then certainely all, and they onely that are borne againe, shall infallibly obtain eternall blessednesse.

Ribera objects, that very many rise againe from sinne, and yet die againe, * 1.79 by their relapse into sinne, and so depart out of this life in their sinne: Answ. This is true of dogs and swine, returning to their vomit, and wallowing in filthinesse: that is, of hypocrites, who in appearance indeed rise againe from sinne, and seem to others to be truly purged from the defilements of the world, but yet are not truly pur∣ged before God: which for the most part the event sheweth: but of such as are truly regenerate, and rise againe from sinne, it is said: * 1.80 Whosoever is borne of God commits not sinne: for his seed remaineth in him, and he cannot sin, because he is borne of God: And: Though the righteous fall, he shall not be utterly cast downe: for the Lord upholdeth him with his hand.

On such the second death] He addes three causes or parts of their blessednesse, that have part in the first Resurrection.

1. Because the second death hath no power on them.

2. Because they shall be Priests of God, and Christ.

3. Because they shall reigne with Christ a thousand yeers.

These are either the effects or consequents of the first Resurrection, and as it were the priviledges of the regenerate, first indeed, they are to be referred to the Martyrs, but secondly also unto all others that are partakers of the first Resurre∣ction, or spirituall living againe. For least we should say: shall the Martyrs alone live and reigne with Christ in blessednesse? he extends the blessed life, the Priest∣hood and Kingdome of Christ unto us also, pronouncing us blessed, and that indeed by a three-fold name, not the Martyrs (I say) alone, but whosoever have part in the first Resurrection: that by so many spurs as it were, he might stirre up all men unto the desire and studie of the First Resurrection.

Therefore the first blessednesse of them that live againe, shall be an immunitie or security from the second death: for they that have part in the First Resurrecti∣on, on such the second death hath no power, that is, they can never perish. For the second death, is the casting of the wicked, both in soule and body into hell fire, which shall be at the last day, as appeares ver. 14. Of which our Saviour in the the Gospell: * 1.81 Feare him that can destroy both soule and body in hell. This other∣where is called Eternall death: because it shall be an eternall losse of life eternall, and an everlasting torment in everlasting fire. Here it is called the Second, to difference it from the First: because as the second doth next, and certainly fol∣low the first: so the second death shall follow the first in order, and certainly, un∣lesse the First Resurrection come in between, and that deliverance from the First death be obtained by Christ. Now before we shewed that the first death is a spi∣rituall perdition of the Soule in sinne, drawing with it temporall death as its nece∣ssary sequell: * 1.82 This death entred into the world through sin, and passed upon all men, for that all have sinned. Therefore it hath power over all men, and it is universall, yet mutable through the First Resurrection, that is, true repentance and faith in Christ. But the second death shall not have power over all, but them only whom it findes lying in the First death: for these shall be throwne head-long from death into death: or rather the Second death shall be unto them an everlasting continua∣tion of the First death, and a horrible increasing in eternall fire. But such as through faith and true repentance, have risen with Christ from the First death, on them the second death shall have no power: because according to promise of the Gospell, * 1.83 they that beleeve on the Sonne of God, do not come into condemnation, but are passed from death to life. Therefore the second death shall not be universall, because the First resurrection shall make the particularitie: yet it shall be immutable for ever, because there can be no redemption from hell, but the smoake of their tor∣ment shall ascend up for ever and ever. * 1.84 For after the departure out of this life, there shall be no more place of repentance: no effect of satisfaction: Here life is either lost or kept, saith Cyprian.

These things ought to awaken and raise up such as lie in the death of sinne: And on the contrarie, to confirme the assurance of their salvation, that are risen with Christ. For if the second death hath no power over them that have part in the First resurrection, then certainly they need not fear condemnation, but may and ought to be certainlie perswaded of their salvation.

But some may say, It is uncertaine, who truely have, and alwayes unto the end shall have part in the First Resurrection. Answ. If it be uncertain to thee who hast not tasted hony, whether it be sweet or not: it is not therefore uncertaine to them who have tasted the same. So likewise, If the First Resurrection be uncertaine to them, which neither have, nor know the same: it is not therefore uncertaine to them which have it, and feele it in their hearts: for some apprehend not faith in their hearts, * 1.85 but others do which have the same, saith Austin. And how should such be uncertaine of their new birth, who dayly endeavour, and desire to die unto sin, and to live unto Christ? They certainely who run on in all wickednesse, and as Peter saith walke in laciviousnesse, lusts, excesse of wine, revellings, banquettings, and a∣bominable

Idolatry, know that they doe such things, yet out of an evill con∣science commit the same with great delight. And therefore why should not such, who by an earnest desire of minde resist the concupiscence of the flesh, and labour by good workes to make their election sure, know, feele, and be perswa∣ded (the Holy Ghost witnessing the same to their Spirits) that they are children of God, and have part in the first Resurrection? Furthermore, they which now have part in the First Resurrection, shall allwayes have part of the same unto the end: because, To him that hath, shall bee given, Luke 8.18. Otherwise Iohn should have done ill in saying, that they are blessed who have part in the first Resurre∣ction: which to thinke were blasphemy: from the part therefore of the new birth which we have in this life, we may, and ought certainly to beleeve we shall have part in the life to come, that is, be eternally blessed.

Here again by this first priviledge of them that rise againe, is ouerthrowne the Chiliasts opinion, touching the first Corporall Resurrection, as before wee touched. For if it should be Corporall, and proper to the Martyrs, it would follow that the Martyrs alone should bee free from the second death: and that all the rest in the Second Resurrection should remaine subject to the same, for as much as by this priviledge they alone are exempted from the power of the Second death, who have part in the First Resurrection. But this is wholly contrary to Faith and Charity.

But shall be Priests of God and of Christ] The second part of blessednesse, and the second priviledge of the regenerate, is that they shalbe Priests of God and Christ: * 1.86 Beza in the DATIVE, To God and to Christ, as it is Chap. 1.6. & 5.10. in the same sense. He distinguisheth God and Christ, not to seperate Christ from God, or to deny that he is God: but because Christ the Mediatour hath made us Priests to God the father, Chap. 16. & 5.10. Yea hereby he plainely affirmeth Christ to be God, in that hee saith wee shall bee Priests both to God, and to Christ. Now we shall be Priests to none but to God. But what manner of Priests? Of this see Chap. 1. ver. 6. & Chap. 5.10. The future 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be, denyeth not that now also the Faithfull are Priests of God: but noteth the continuation and consummation of our Priestly dignity in the world to come.

Hence first it appeareth, seeing the Scripture extendeth the Spirituall-Priest∣hood unto all the regenerate, that are washed from their sinnes in the blood of Christ, 1. Pet. 2.5.9. Rev. 1.5.6. that this priviledge doth so agree unto the blessed Martyrs, as it derogates nothing from other Confessours and regene∣rate. Secondly, that for the same cause, the First resurrection v. 5. is not to be understood corporally but spiritually: because otherwise the Martyrs alone should become Priests of God and of Christ, in case they alone should have part in the first Resurrection.

And shall reigne with him a thousand yeeres] The third blessednesse and privi∣ledge of them that live againe, is to reigne with God and Christ a thousand yeeres. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with him, saith he, to denote the unity of both persons in the deity. * 1.87 But who shall reigne? The Martyrs onely, or the other blessed also? In my former Edition, I restrained the same to the Martyrs from verse 4. But having more seriously weighed the whole Epiphonema or exclamatory conclusion, I am forced to extend, as the Priest-hood and blessed Life, so the Kingdome gene∣rally unto all that have part in the first Resurrection: that is, unto all the regenerate. And so much the words do demonstrate, if well observed: For seeing John had said before of the Martyrs in the Praeter Tense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They reigned with Christ: of these he now saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They shall reign with him, in the future: Besides, touching the Dragons binding, and the Martyrs reigning, he had before said thrice with the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those thousand yeeres: Of these now hee saith indefinitely, They shall reigne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thousand yeeres. Hence I observe this diversity, both in the persons reigning,

and in the thousand yeeres: that John for the comfort of the rest of the Saints, and blessed ones, doth in this verse extend the Kingdome of the Martyrs with Christ, beyond the thousand yeers before defined: as if he should say: The soules indeed of the Martyrs lived and reigned with Christ those thousand yeers of Satans binding: but with them afterwards, others also having part in the first Resurre∣ction, shall as Priests of God and Christ reigne other thousand yeeres, that is, for ever and ever, as is interpreted Rev. 22.5. Neither matters it, that also in ver. 2. he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thousand yeers, without an Article, and yet definitely: for no man but understands, that there it ought not to have bin said with the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those thousand yeers: because no mention was before made of a thou∣sand yeers. But afterwards, that we might not understand the thousand yeers both of Satans binding, & of the Martyrs reign with Christ (in v. 3.4.5.) to be divers, but the same, it is said rightly with the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those thousand yeeres: and for the same cause the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is againe repeated ver. 7. where he men∣tioneth the period or end of Satans binding.

The Second Part of the CHAPTER.

Touching the new attempt of the Dragon (being loosed at the end of the Thousand yeers) by the Gentiles, and by Gog and Magog, against the Church.

7. And when the thousand yeeres are expired, Satan shall be loosed out of his prison.

8. And shall goe out to deceive the Nations, which are in the four quar∣ters of the Earth, Gog and Magog to gather them together to bat∣tle: the number of whom is as the sand of the Sea.

9. And they went up on the breadth of the Earth, and compassed the Campe of the Saints about, and the Beloved-City: and fire came downe from God out of Heaven, and devoured them.

THE COMMENTARY.

7. BƲt when the thousand yeeres are expired] Now followes the Second part of the Chapter, of the loosing, and new raging of the Dragon, after the thousand fatall yeers were expired, containing the THIRD ACT of the last Vision, being an amplification of the Churches calamities and combats, under both Antichrists of the East and West, who shall againe grievously trouble the Christian World, as we shewed in the PREFACE. And thus at length we come to the explication of the fourth Question before pro∣pounded in ver. 3.

IV. What Satan shall doe after the thousand yeers are expired.

He had said that Satan being bound with a great chain, should be thrust into the bottomlesse pit for a thousand yeers, and afterward againe loosed, ver. 3. and shew∣ing in the following verses what in the meane while was done in the Church,

and what was the state of the ungodly both without and within.

Now Kat' anaphoran or in relation to what was before, he saith that Satan was to be loosed after the thousand yeers, and expoundeth what he attempted, with the successe thereof, yet aenigmatically: so as this part of the Prophesie is very obscure, neither may we scatcely so much as guesse what the meaning thereof is: notwithstanding the most diligent Interpreters do thinke, that somewhat about the same may bee observed from the Histories of former times: whose steps (seeing nothing more certain is revealed unto me) I am willing to tread in.

When the thousand were finished] In which Satan remained in chaines, and in which in the mean while Christ enlarged his Kingdom among the Gentiles, and the Martyrs had lived and reigned with him.

Satan shall be loosed out of his prison] Hence it plainely appeareth (as before I said) that the thousand yeeres of Satans imprisonment, and of Christ his kingdom, are not diverse, but the same: for it is said with the Article: When THESE thousand yeers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shall be fulfilled, Satan shall be loosed.

This very thing Austin well observeth, saying: * 1.88 That the Scripture by the same thousand yeeres determinates both, to wit, Satans binding, and the Saints reigning. Which being observed, it appeareth that the Chiliasts opinion cannot stand, viz. that Satan should be bound in the sixt Millenary of the world (in which they af∣firme Christ was borne:) and that in the seventh Millenary the Saints shall reigne with Christ on Earth: Besides neither can the opinion of Brightman hold, that Satan was bound a thousand yeers from Constantine, untill the yeere of our Lord 1300. after which Christ should reigne another thousand yeeres, by the Gospell on Earth with his Elect, untill the yeer 2300. in which Millenary the Gogish or Turkish battles should be fought: whence he gathereth that the truth of the gos∣pell shall triumph among the Nations seven hundred yeers: a thing indeed more to be wished, then expected with any probability.

Thus by what hath been said before it is cleare: * 1.89 that the fatall thousand yeeres of Satans Imprisonment are finished, and when. They tooke their beginning at the destruction of Ierusalem by the Romanes, when the Iewes (who furiou∣sly blasphemed the Gospell of Christ, and sought by all meanes to hinder the Gentiles from embracing the same) were dispersed through the whole world, and the fulnesse of the Gentiles began to enter into the Church: for then it chief∣ly appeared that Satan was thrust into Hell, and bound with the chains of darke∣nes, that he might no longer keep the Gentiles from the faith of Christ. * 1.90 Besides be∣fore we shewed that these bonds continued untill the times of Gregory VII.

Wherefore the thousand yeers were finished more then five hundred yeeres agoe, and Satan loosed from his imprisonment: * 1.91 which sufficiently appeared by the fatall tumults that were raised up both in the East and West, by that raging ene∣my. For chiefly in these five hundred yeers, the Westerne Antichrist by the im∣pulsion and efficacie of the Dragon, violently laid hold on the Monarchicall power of both swords, miserably oppressing and enslaving all Christendome in the West: which Bellarmine himselfe denyeth not. And on the other side, * 1.92 that Thracian adversary of Christ having brought almost all the East and South under his power, doth with so great fury encompasse the Campe of the Saints, as it seemes impossible he should be stopped, but by fire descending from Heaven.

8. And shall goe out to deceive the Nations] By the word going out, is signified Satans free raging, and outragious endeavour to turne all things upside downe. In the same sense it was before said of the three Frogs, the spirits of devils: * 1.93 They goe forth unto the Kings of the Earth. And indeed there and here is treated of one and the same attempt of Satan, being the same third Act, there of the Fift, here of the seventh Vision. Satan therefore being let loose out of prison shall rove about, going to and fro through the Earth, and with great fury setting all things every where in a flame, both in the world and Church: not as if he shall no longer bee

kept in by the bridle of providence: but because God will let loose the reines unto him more then before, for reasons expounded ver. 3.

Now his enterprises shall principally be two. One to seduce the nations in the four corners of the earth. The second, to stir up Gog and Magog to battell. Thus these things are to be distinguished: for the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deceive is both to be referred to the Nations, and also to Gog and Magog, because he shall de∣ceive both the one and the other, yet so, as in a diverse manner and end. The Nations he shall seduce from the Faith unto new Paganisme: The Pagans Gog and Magog he shall seduce, * 1.94 that is, stirre them up to war (in hope of Victory) against the Campe of the Saints. The former attempt shall bee Ecclesiasticall, and so more neerely tending to the destruction of the Church: The latter civill, and tending to the overthrow of the state and policie of Christians. Which Alcasar also seeing: It shall not, saith he, properly be a war for Religion to speake ge∣nerally, but for the Empire.

By the nations, as before Ch. 11.3. I understand false Christians, who having em∣braced the Faith of Christ, did again degenerate from the sincerity thereof in the times of Antichrist. These nations, I say, he shall deceive, that is, under the name of Christ they shall return unto Paganisme, * 1.95 as to their old vomit, worshipping God after the manner of the heathens, and living more heathenishly and enormous then before. This Pest, saith he, shall rage, not in one corner, but in the four corners of the earth] By a Phrase repeated from Chap. 7.1. that is, in all parts of Christendom, throughout the whole earth: for no corner shall be free from his seducement: but apostacy shal every where get the upper hand, yet chiefly in the East and West, where the Crownes of the Empire shalbe, and where ambition and carnality of Priests shall chiefly reigne, and withall corrupt the other corners of the Earth.

For Gregory VII. * 1.96 sitting at Rome, in the Chaire of universall pestilence (to the end it might appeare that Satan was loosed from the yeer 1073.) the devill began to rage farre more cruelly by him, then ever he had done by Romulus, Tarquinius the proud, Tiberius, Nero, Domitian, Heliogabalus, Diocletian, Decius: or by the Persians, Scythians, or Saracens: the cruellest of all which Tyrants, being compa∣red with the said Pope Gregory, (according to what the Cardinall Benno, and o∣thers have published of him) would seeme to be a Saint, in respect of this filthy instrument of Satan.

Its true, he was not the first Antichrist, neither did the seduction of Christians from the faith, begin with him: for the Romish Antichristianisme had bin grow∣ing and greatly encreasing above three hundred yeers before. But because Satan was as yet bound (for the Dragon being bound, the Beast was to ascend out of the Pit, and possesse his throne and power as his Vicar) so as the former times might seem more tolerable, in respect of the times which followed: for at the end of the thousand yeers Satan being loosed out of his prison, began to puffe up the Romane Popes with such swelling pride, as they feared not to tread upon, and oppresse the most powerfull Princes, Kings, and Emperours of Christendom.

After much contention, Hildebrand called Gregory under a false pretence of si∣monie wrang out of the hands of Henry (that valiant Emperour) and his Sonne Henry V. the Episcopall Investures, as they terme it, which till then were be∣longing to the Right and Crowne of the Empire: yea also thrust Henry himselfe from the Empire through his wicked sonne. Priests also that were married, he cast out of the Church, as Nicolaitans (as if the Apostle 1. Tim. 3.2. & Tit. 1.6. had instituted Nicolaitans:) moreover he published two Cannons which ever since have bin, and yet are to this day the sinews of the Popes Tyranny. 1. If any man receive Priest-hood at the hand of any Lay person, let both the Giver and Receiver be accursed: 2. If any Communicate with a married Priest, or if a Priest having a wife, doth not put her away, let him be accursed.

By this compendious way hee exempted at once all Bishops, Clerks, Churches, and all that thereunto belonged, from the power of Emperours, and brought them

under his owne Empire: * 1.97 withall taking unto himselfe the right of all Ecclesia∣stical goods: condemning also marriage estate (not only granted unto Bishops by Paul, but also commanded, to shun fornication) as the wickednesse of the Nico∣laitans, by open Antichristian Tyranny, banishing the same out of the Church: which thing indeed was justly abominable to Emperours and the Christian world: * 1.98 yet formidable, because of the enchantment of the Apostolicall Church: Not∣withstanding Popish Writers doe glory in this most filthy Beast: That HEN∣RIE was the first among the Westerne Emperours, whom the Pope deposed.

Histories also testifie, that after those thousand yeeres, the God of Strengths fore∣told by Daniel Chap. 11.38. that is, the Idol of Transsubstantation, and Stage-like Masse was chiefly erected and confirmed, in which the whole strength of the Papacie hath hitherto consisted. With this grew up the innumerable fraterni∣ties, and families of Clergy-men, Sacrificers, Monkes, and Religious Sects, who all of them being exempted from civill jurisdiction, are onely subject to the Popes Scepter. Then were invented the Jubilees, the gainefull trafficke of Popish In∣dulgences, or Pardons, and a thousand trickes to draw monies from all Provinces into Romes Exchequer. Then infinite Ceremonies, Superstitions, and Idols were brought in and established: so that if now thou compare Popery with Pa∣ganisme, thou shalt scarce see any difference but in names. Therefore it is not said without cause, that Satan being loosed after the thousand yeeres, should de∣ceive the Nations of the whole Earth.

Neither was this horrible declining of Christianitie in the West onely. For it is knowne, that many most flourishing Churches of the East, which yet stood in the first thousand yeeres, were in the next five hundred yeeres, either cut off, and miserably dissipated, or by the seduction of Satan filthily corrupted. On the contrary we see that Mahumetisme, although it began somewhat sooner, yet within the latter five Ages was more generally spread both in Asia, Africa, and Europe. This therefore was Satans former seduction.

Gog and Magog to gather them to battle] Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which commonly is taken appositively: That he might seduce the Nations Gog and Magog: for: which Nations are Gog and Magog: but so Satans fury seemes to be lessened, as if after his loosing he were onely to deceive, and draw the barbarous Nations unto a civill battle. Whereas he shall chiefly be busie about the intestine seduction of the Church, within indeed labouring to trample her under foot by the slights of the domesticke Antichrist, and outwardly by force of armes to sup∣presse her, by a forreigne Antichrist. It is therefore an Ellipsis or defect of the Copulative: for: And Gog and Magog, because the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruleth the three Accusatives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the middlemost of which did least need the Copulative. The seduction therefore of Gog and Magog shall be diverse from the seduction of the Nations, being not Ecclesiasticall, as the for∣mer, but politicall. For Satan shall stirre up, not the nations, but Gog and Ma∣gog to this cruell battell: which appeareth by the Relative (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gog and Magog: by whom he shall set all things in confusion and blood.

Now what manner of adversaries or peoples these should be, may scarcely be guest at: For there are almost as many opinions about the same, as Writers, both Ancient and Moderne.

Bellarmine reckons up ten, * 1.99 all which (his own excepted not a whit better then the rest) yea even that of the five old Fathers Lanctantius, Eusebius, Theo∣doretus, Hierom, and Austine he disproves. Alcasar also brings in many more. But we will not weary our selves in rehearsing the conjectures of other men.

Magog (to begin with this as the more knowne) was the second sonne of Iaphet Gen. 10.3. of whom, * 1.100 as Iosephus writeth came the Magogites (so cal∣led after him) or Scythians, that is, the peoples which inhabit beyond the moun∣taine

Caucasus, neer the Lake Maeotis, and the Caspian Sea, unto the Northern India. Hierom therefore by Magog understandeth the Scythian Nations: un∣to whom some doe joyne the Cappadocians and Arminians, seated beyond Coele∣syria: * 1.101 whose Metrapolitan Citie, Hierapolis (where Papias sometime was Bi∣shop) is in the Syrian tongue called Magog, as Plinie recordeth.

Touching Gog there is nothing mentioned in Scripture save in Ezech. 38. & 39. where you shall finde a long Prophesie against Gog and Magog, of which the Phantisies of the Iewes, Mahumetans, and Papists are not much unlike.

The Iewes feine that Gog and Magog are the Northerne Nations, shut up by Alexander the Great, beyond the Mountaine Taurus, who breaking out towards the end of the world, shall by war wast the whole earth, especially the Land of Israel, and the Citie Ierusalem. But then the Messias shall bee at hand, and slay Gog and Magog, according to the Oracle of Ezechiel: which Fable Gala∣tinus hath refuted Lib. 5. Cap. 12.

The Mahumetans Fiction touching Gog and Magog is much like to this, * 1.102 save onely that it is somewhat otherwise touching the Messias and Ierusalem.

The Papists dreame, that their Antichrist shall come in the end of the world, with great forces, and that in his Army (which mostlie shall consist of the barba∣rous Scythians) he shall have seven Kings (for so many, and no more shall then be remaining in the world, as Ribera affirmeth. The Emperour therefore of the Romanes, the King of France, of Spaine, &c. shall then either have no being or fight for Antichrist) among whom Gog and Magog shall bee most powerfull, * 1.103 (yea Gog, according to Bellarmine shall be Antichrist himselfe) which Ribera de∣nyeth) and in the space of lesse then foure full yeeres most cruelly over-runne, and bring into subjection the whole world, especially Christendome: and to this An∣tichristian warre they applie the Prophesie of Ezechiel, and of Iohn in this place. As the Iews therfore dream, that their Messias is not yet come, because Ierusalem hath not bin assaulted by Gog and Magog, who are to be slaine by the Messias: So the Papists feine, that their Antichrist is not yet come, because Gog and Magog are not come, who with a most numerous Army shall fight under Antichrists banner, * 1.104 and with him oppose the Holy City, that is, the Romane Church. Both Fictions are alike frivolous, and are easily refuted by the Prophesie it selfe: for i•• Ezechiel God threatneth, that Gog shall fall upon the mountaines of Israel, and that he will send a fire on Magog, whereupon the Inhabitants of Ierusalem shall goe forth, and burne the spoile with fire seven yeeres: and that the slaugh∣ter of the enemy shall be so great, that the land shall be seven yeers in cleansing, because of the carkeises of the slaine: But the Papists say, that Antichrists king∣dome, and the Gogish warre shall not continue full foure yeers: and that from this Victory of the Church unto the day of Iudgement, there shall not be seven months (much lesse seven yeers) but XLV. dayes onely. Therefore either this latter Fi∣ction of theirs, or else the former is false.

This difficulty, (by which they see their Fable overthrowne) Ribera seeks to shift off one way, Bellarmine another.

Ribera saith, * 1.105 the words of Ezechiel signifie power, not the Act: not as if they shall spend seven months in burying the carkeises. But the number of the car∣keises shall be so great, that if all should be buried, there would be need of se∣ven months time for the doing of it.

Bellarmin understands it, that the Prophet speaks not properly, but figurative∣ly, putting seven yeers, for a very long time.

But by these slights they take not away the difficultie in the least.

Riberas glosse de potentia, is by the Text there refuted, ver. 1.3. All the people of the Land shall bury them. Therefore they shall bury all the carkeises ipso actu, be∣cause the Land must be cleansed of the carkeises, and therefore they shall spend seven months actually in burying of them. This Ribera saw: therefore at last he

was forced contrary to Bellarmine, and the common opinion, to grant, not onely XLV. dayes, but seven yeeres after Antichrists slaughter, unto the day of Iudgement.

As for Bellarmines shift, it makes the difficultie yet greater, for whither the Prophet understands properly and definitely seven moneths and yeers, or figurative∣ly and indefinitely a very long time, it appeareth the Fiction is false which Bel∣larmine there affirmeth: That after Antichrists death, * 1.106 there shall be no more then XLV. dayes unto the end of the world: the falsitie whereof Ribera himselfe doth so∣lidly confute by two places of Scripture, both because those things which in Mat, 24.38. are spoken touching the security, and riot of the world at Christs comming, cannot in the least be done in XLV. dayes: as also, because then as soon as Antichrist should begin to reigne, it might certainely be knowne when the day of Iudgement should be: which to thinke, saith he, is absurd: * 1.107 because the day of the Lord shall come as a thiefe in the night. But he pretends, * 1.108 that perhaps it can∣not be knowne by the unlearned: No, nor by the learned: for it is said. Of that Day and Houre no man knoweth, no, not the Angels of Heaven. Therefore beeing convinced by the truth, he at length ingenuously confesseth, that no man can know how long time shall remaine from Antichrist. Therefore, O Ribera! thou seest that time to be foolishly defined of thee by the space of seven yeeres, and more foolishly by Bellarmines XLV. dayes. Behold the power of the trueth, and the Iesuites discord.

Now however it belong not to this place, * 1.109 to shew whither the Prophesie of Ezechiel, and this here in the Revelation be the same or not: yet contrary to the Iesuites affirmation we are to hold: that here indeed is an allusion unto the Pro∣phesie of Ezechiel, both in the name of the adversaries, and in likenesse of pu∣nishment: yet this Prophesie is diverse from that. For that did belong unto the times going before Christs comming: and indeed hath been fulfilled alrea∣dy: but this is to be referred to our, and the following Ages: in case there shall be any more.

What I said of the accomplishment, is manifest from the Argument of the pro∣phesie, which is directed unto the people in the Captivity of Babylon: for first God promiseth to bring them againe into their countrey: * 1.110 Now will I bring a∣gaine the captivity of Jacob, &c. When I brought them againe from the people, &c. Secondly he foretels new calamities, which afterward shall befall them by their Adversaries Gog and Magog, &c. of whose horrible slaughter he prophesieth: Lastly he promiseth a Spirituall reformation of the Church by the benefits of the Messias, shortly after to come in the flesh: * 1.111 Neither will I hide my face any more from them, when I have poured out my spirit upon the house of Israel, saith the Lord Jehovah. Now it is certaine the first and third part of the Prophesie was fulfil∣led: And therefore without all doubt the middlemost also, it being the chief.

It is objected, that Gog was to come in the latter, or last of yeeres, that is, * 1.112 in the end of the world. But the Glosse is infirme: It is also said ver. 16. that he shall come in the latter, or last of dayes. Now nothing is more frequent to the Pro∣phets, then by this phrase to denote the term of some certaine time: Ierem. 49.39. In the latter dayes I will bring againe the Captivity of Elam, that is, at length, or after much affliction, Ierem 30.24. In the latter dayes yee shall consider it, that is, after your deliverance out of Babylon: Ezech. 38.8. After many dayes thou shalt be visited, in the latter yeers thou shalt come. And afterward, In the latter dayes I will bring thee, &c. that is, after I have brought backe my people. Therefore here also by the latter yeers, an indefinite term may be understood.

Hence Theodoretus wrote, * 1.113 that these very Nations did straightway invade the Iewes after their returne, to hinder them from building the Temple and City. But our Interpreters Tremellius and Junius do in my understanding more rightly (according to the circumstances of the name and time) applie the Oracle of E∣zechiel, to the cruell warres raised up against the Iewes by the Macedonians, An∣tiochus,

&c. but often put to the worst (not without a divine miracle) by the Macchabees: for they learnedly shew that Gog and Magog do denote the Na∣tions of the lesser Asia and Syria (so called after Gyges King of the Lydians) with the Kings Antiochi, Seleuci, Demetrij, and Nicanors, mighty Oppressours of the Iewes: which happened not presently upon their returne out of Babylon, but long after, in the end of yeers or dayes, that is, about two hundred yeeres after the Prophesie.

To these Ribera doth frivously object, * 1.114 that Josephus and the Iewes write no∣thing of the accomplishment thereof, which had it bin fulfilled, they would have mentioned the same, neither would they any longer expect the Messias. As if for∣sooth, so manifest, or at least so probable a truth, were to be called into question, be∣cause of the blindnesse of the Iews.

Therefore in a word, this I do hold: That Ezechiels Prophesie touching Gog and Magog, grievous enemies and wasters of the Holy Land, was not indeed then fulfilled litterally, (for it clearly appeareth, that part of the Prophesie is an Allegory of a Slaughter from Heaven) but Analogically, or with reference, when the Tyrants of Syria and Asia were repressed by the valour of the Macchabees. * 1.115 But that there by a certain allusion unto the Prophesie of Ezechiel, and the accom∣plishment there of (like as the Revelation is full of such Allusions unto the words and Histories of the Prophets) another warre not unlike unto that of Gog and Magog is here foretold, and the victory promised: The sense is thus: Like as of old Gog and Magog invaded the Holy Land with very great Armies, misera∣bly afflicting the people of God: So Satan being loosed at the end of the thousand fatall yeers, shall raise up against the Church a new Gog and Magog, that is, most cruell adversaries, who with most numerous Armies over-spreading all parts of Christendom shall cruelly make spoil of all things. And as God did often by won∣derfull overthrowes suppresse Gog and Magog of old, that is, those Asian, Syrian, and Egyptian Tyrants in the middest of their fury, that they might not utterly de∣stroy the Holy-City: so he will with fire from Heaven devoure the new Gog and Magog, that is, the adversaries of the last times in the midst of their fury that they shall not be able to accomplish their designe to blot out the Church of Christ.

Now who should these Adversaries Gog and Magog be, but those foure Angels bound at the River Euphrates? Rev. 9.14. who after they were let loose by Gods Commandment, invaded the Christian world (most horribly corrupted through Antichristian Idolatry) with an Army of two hundred thousand thousand horse-men, * 1.116 cruelly murdering the third part of men: which An∣gels we interpreted of foure Peoples, most cruell adversaries of the Christian name, viz. the Arabians, Saracens, Scythians or Tartars, and Turkes: for undoubtedly the same Adversaries, the same battell, and the same overthrow, at the sounding of the sixt Trumpet in Vision third: and in this Oracle of the seventh Vision is signified by way of parallel: for after Satan was loosed, the Armies of the Saracens, Tar∣tars, and Turkes began in a speciall manner to over-run Christendom, and by hor∣rible slaughters to weaken the state of Christians, as Histories and dayly experi∣ence do manifest. Wee have heard who the adversaries are.

Whose number is as the sand of the Sea] He amplifies their multitude by a si∣mile usuall to the Scriptures. For it is no Hyperbole, by which is spoken more then truth: but a metaphor, by which a thing is aggravated. For as the sand of the Sea is unto us innumerable: so these barbarous Nations use to fight with in∣numerable Armies.

9. And they ascended] He foretels the forceable attempt of the Adversary by a Verbe in the Praeter Tense in stead of a Future, beeing a Propheticall Enallage or change of Tenses usuall to Iohn. By the word Ascend, he notes their obscure rise or originall, intimating that these barbarous Nations did suddenly from a low condition grow to the greatest height of power: or that being raised up by Satan, they ascended as it were out of Hell.

On the breadth of the Earth] That is, they shall not remaine in one place, but spread themselves far and neer, to wast and destroy all.

And compassed the Campe of the Saints about] By this Camp BRIGHTMAN understands Europe, in which almost all Christendom is included. But five or sixe hundred yeers agoe, Christianisme was larger by farre, * 1.117 when there were yet flou∣rishing Churches in all the coasts of Asia and Europe. Wherefore he calleth the Christian world the Campe of the Saints, or the Church in which the godly do fight against Satan and the world, as it were in a Campe. But however Chri∣stianisme was every where most corrupt, yet it is called the Camp of Saints, viz. * 1.118 of right and profession: although not of Fact. Like as Jerusalem is called the Holy-City DE IVRE of Right, because she ought to have bin holy, whereas DE FACTO In deed she was A denne of thieves.

In the same sense he calleth the Church the Beloved-City: because notwith∣standing her great corruption, yet God had, and still hath many beloved ones, and Elect in her. It is a Metaphor taken from IERƲSALEM, which of old was Gods Beloved-City, and the Type of the New Church, as appeares by the following Allegory.

By the word, compassing-about, he intimates the treacherous attempts, enter∣prises, and divers irruptions of the adversaries: as if he should say: They shall not once, or in one place onely, vexe and trouble the Christian world, but often, and in divers places, one while in Asia, another while in Africa, and in Europe. He notes their subtilty also, and earnestnesse in mannaging their affaires and oc∣casions: for while Christian Princes did weaken themselves by continuall dis∣cord, hatred, and intestine warres at home, the Turkes and Tartars were al∣wayes in readinesse with their Forces to devour one Province after another. * 1.119

The first occasion of this Gogish battle was that warre in Palestina against the Saracens, raised by the Popes of Rome after the expiration of the thousand fa∣tall yeers, called Holy as it were most unholy: the first Author whereof was that Hildebrand called Gregory VII. who began to solicite Christian Emperours, Kings, and Princes to recover the holy Land by force of Armes. After him Ʋr∣banus II. (for his turbulent counsells called Turbanus) obtained, that many great Armies, wearing the signe of the Crosse, should be sent into Syria under divers Cap∣taines. And indeed at that time Ierusalem, and all Syria was recovered out of the hands of the Turkes and Saracens, by the prowesse of Godfrey, Duke of Bul∣len, but was scarce kept LXXVIII. Yeers by the Christians. For Saladine a Tur∣kish King, Calyph of Damascus and Egypt, being drawne on through the intestine discord of Christian Princes, and by the treachery of the Tripolitan Earle, over∣threw al the Christian Forces in one day, bringing their Princes with King Gwi∣do himselfe, and all Palestina under his power.

This was the beginning of the Gogish battell: * 1.120 for the Saracens taking this oc∣casion, and seeing that the Christians, whose power before they much feared, were not unconquereable, they began to thirst after whole Christendome, and by degrees brought under subjection by their cruell Armies all the Maritime Africa, all the East and Babylon even unto Bersia, at last also the lesser Asia, both Countries of Armenia, Thracia, Pontus, Bulgaria, Greece, Sclavonia, even unto Hungarie, and the borders of Germany: driving Christianisme into the utter∣most corner of Europe.

This is that Gogish warre, which Satan after the thousand fatall yeers, hath with great successe waged above five hundred yeeres against the Christians by Gog and Magog, that is, by the Eastern Antichrist.

Against this opinion it's objected, FIRST that these adversaries shall compasse about, or besiege the Campe of the Saints, and the Beloved-City, that is, the Church. But neither the Christians that undertooke that warre, can be understood by the name NATIONS: Neither can these Easterne Nations, against whom the warre was undertaken, be understood by the name of SAINTS, or of the Beloved-City. I answer:

The occasion of the warre is distinguished from the warre it selfe. The occa∣sion indeed of the Holy Warre begun by the Christians, is in this Prophesie silently passed over: and touching this it is true what is objected: but false of the warre following thereupon. For it cannot be denyed, that the Easterne People being first provoked by the Christians, have by Satans impulsion compas∣sed about the Campe of the Saints above these five hundred yeeres, not ceasing to trouble the same unto this day.

Secondly it is objected: That the Gogish warre shall not begin till the end of the thousand fatall yeeers: But these thousand yeers are not as yet begun. Answer: The former is true, the latter is false: for as we have shewed in the foregoing con∣sideration, those thousand yeers are expired long agoe.

Thirdly they object, That this Gogish warre shall continue but a little while: be∣cause in ver. 3. Satan shall be let loose but for a short season. I Answer: Its a falla∣cie, figurae dictionis (as it is termed:) for the time of Satans loosing is called a short, or little season, not that it shall be but for few yeers (for so great a warre cannot be undertaken and finished in a little time) but in respect of the thousand yeeres, then which it shall be shorter, because God for the Elects sake, will shorten those dayes: of which see more ver. 3. Wherefore the Gogish warre (as undoubtedly it seems) is not indeed that very same Holy Warre raised in Syria by Hildebrand and Turbanus Romish Pontifes: but the TVRKISH WARRE against Christendome, which arose a while after out of the other, and continueth unto this day: The Catastrophe or issue whereof now followeth.

The Third Part of the CHAPTER. Declaring the issue of the Gogish war, the wonderfull slaugh∣ter of the adversaries, and the casting of the devill himselfe into the Lake of Fire: With a Type of the last Iudgement.

• 9. And fire came downe from God out of Heaven, and devoured them.
• 10. And the devill that deceived them, was cast into the lake of fire and brimstone, where the Beast and the false Prophet are, and shall be tormented day and night for ever and ever.
• 11. And I saw a great white Throne, and him that sate on it, from whose face the Earth and the Heaven fled away, and there was found no place for them.
• 12. And I saw the dead, small and great stand before God, and the Bookes were opened: and another was opened: which is the booke of Life: and the dead were judged out of those things which were written in the bookes, according to their workes.
• 13. And the Sea gave up the dead which were in it: and death and hell delivered up the dead which were in them: and they were judged every man according to their workes.
• 14. And death and hell were cast into the Lake of fire: This is the Second Death.
• 15. And whosoever was not found written in the Booke of Life, was cast into the Lake of Fire.

THE COMMENTARY.

AND fire came downe] Here begins the last Act. The event of the Gogish Warre shall bee joyned with the last Iudgement at Christs comming: the which is set forth by a most evident Type. First specially, briefly shewing what was done to Gog and Magog with their Army: and what to the devill, in this and the following vers. Afterward generally, what unto all in the last Iudgement, unto the end of the Chapter. The Gogish Army was at length consumed by fire. It is an allusion unto the Oracle of Ezechiel 38.22. against Gog of old, I will plead against him with pestilence and with blood, and I will raine upon him and upon his hands, an overflowing raine, and great haile∣stones, fire and brimstone: So here against the new Gog, Fire came downe from God out of Heaven, and devoured them; by which Phrase the Scripture usually sets forth the wonderfull and horrible Iudgements of God upon the Adversaries, by which at length the wicked are so suddenly destroyed, and the Church delive∣red out of distresse and oppression, as the Victory cannot be ascribed but to the Divine Power, as in Psal. 11.6. Ʋpon the wicked he shall rain snares, fire and brim∣stone, and an horrible tempest shall be the portion of their cup.

This serves greatly to comfort the Church: for although our sinnes doe too too much fight against us: this Oracle notwithstanding sheweth Gods benigni∣ty to bee so great, as wee may undoubtedly believe, that the Turkish pow∣er shall sooner bee overthrowne by the most powerfull hand of God from Hea∣ven, then that the Church of Christ should be extinguished by the same. There are some who thinke that this kinde of destruction by fire from Heaven, shall lit∣terally be accomplished upon the Adversaries. But I rest in the allusion men∣tioned: for as God himselfe overthrew the enemies from Heaven, when as the strength of the Iewish people was nothing to resist the Asian Tyrants: so when the power of Christians shall be no way able to chase away, or overthrow the Go∣gish Armies of the East, God will suddenly as it were reach out his arme from Heaven to fight for the Church, and extinguish the adversaries: if not before, yet certainly at the brightnesse of Christs coming to Iudgement: for untill then, this Gogish war, as likewise that other of Antichrist, shall continue.

This fire therefore comming from Heaven, and devouring the adversaries, what shall it be, but that sharpe sword proceeding out of the mouth of Christ the Iudge, and killing all the wicked Chap. 19.15.21. that is, that flame of fire, * 1.121 in which the Lord Jesus shall bee revealed from Heaven, to take vengeance on them that know not God.

10. And the devill that deceived them] AVGVSTINE confesseth that in this description are certaine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, * 1.122 some things are before repeated that were done after. Among these, the first seemes to be, that the E∣nemies being devoured with fire from Heaven, by and by the devill also is said to be cast into the Lake of fire. For it seemeth that this shall not be till the last Iudge∣ment be past, which followeth after. This verse therefore by a certaine Anti∣cipation cohereth with ver. 14. where Iohn saw Death and Hell to be cast into the Lake of fire. Now he joyneth the casting of the devill next with the slaughter of the wicked aversaries, to teach us, that the devill shall not goe free for seducing the Nations, and raising Gog and Magog to battle against the Church: but at last bee punished for his great malice, together with other adversaries: See also 1. Cor. 15.24.25.26.

By the devill wee cannot with reason understand any other, then that wicked Spirit himselfe: for he is the same here, who verse 2. is called the Dragon, the old Serpent and Satan. But the Emperour of the Turks whom BRIGHTMAN

here understandeth by the devill, belongs in my Iudgement unto the Gogish ar∣my, devoured with fire from Heaven. Satans punishment therefore is descri∣bed by the place, companions, and eternity of his torments. The place of his punishment shall not bee simply the Pit, in which he was before shut up a thou∣sand yeers, but the very sinke of the bottomlesse Pit, the Lake of fire and brim∣stome, into which he shall be cast by Christ the Iudge. It is a Periphrasis of hell, which the Scripture sets forth by the place of torments, unquencheable fire, the worme that dies not, utter darkenesse, weeping and gnashing of teeth, and such like horrible Epithites, to terrifie the wicked: signifying, that the torments of Satan and the ungodly in hell shall be unutterable, like as the glory of Christ and the Saints in Heaven shall bee unspeakeable. Now of the Lake of Fire and Brimstone hath beene spoken Chap. 19, 20. unto which place Iohn sends us backe, saying:

Where the Beast and the False-prophet are] For hee there saith that these were cast into this Lake. The devill therefore shall find them there as his compani∣ons in torments: The Romane Antichrist, I say, with his Cardinals, Vassals, and Followers. These shall bee cast into the Lake before the devill: for he shall finde them there: yet both shall be done in the last Iudgement, as Christ ex∣pounds it in the Gospell: depart from me ye cursed into everlasting fire, which is pre∣pared for the devill and his Angels. * 1.123

And they shall bee tormented] To wit, the devill, the Beast, and False-Prophet: for they shall all alike suffer everlasting torments: of which see Chap. 14.11. & Chap. 19.20.

Night and day] Not as if there should be an enterchange of dayes and nights in Hell: for in utter daakenesse it is alwayes night: but thus he sheweth the e∣ternall continuation of their torments: for that which is continued day and night, is perpetuall. The same he saith Chap. 14. of the torments of all the worship∣pers of the Beast and his Image. By the same phrase Chap. 7.15. he sheweth the continuall joy of the Saints in Heaven: Who are before the throne of God, and serve him day and night in his Temple.

Now that the punishment of the devill and wicked men shall be perpetuall, * 1.124 Augustine doth largely prove against such as (pretending Gods mercifullnes from the Psalme: Will God forget to be gracious, will he in anger shut up his tender mercies:) did imagine, that the devill and wicked men after most grievous, and long during punishments should be purged and pardoned, thereby to patronize their owne, and other mens wickednesses. But he demonstrates from this and such like pla∣ces, that the torments of Satan and the ungodly shall simply be eternall.

First: because here its expresly said: The devill which deceived them was cast in∣to the Lake of fire and brimstone, there to bee tormented with the Beast and the False-Prophet day and night for ever and ever: which altogether signifies eter∣nitie. But it were false, if at sometime or other they should be redeemed out of their torments.

Secondly, * 1.125 because the divine sentence, cannot bee made voide or weakened: which Christ will pronounce at the day of Iudgement: depart from mee ye cursed into everlasting fire, prepared for the devill and his Angels: what here is said to be for ever and ever: in the place alledged is said to be eternall, or everlasting, by which the Scripture denotes time without end.

Lastly: because the life and glory of the blessed Saints shall simply be eternall. Therefore on the contrary, the death and torments of the damned shall also bee eternall: for Christ in the same sentence pronounceth to the wicked eternall tor∣ments, * 1.126 and to the godly life everlasting: And these shall goe into everlasting pu∣nishment: but the righteous into eternall life.

11. AND I SAW A THRONE] The Type of the universall Iudge∣ment followeth, in which all the wicked being cast into eternall torments, the Church shall bee crowned with everlasting glory and joy. Now that this is a

description of the last Iudgement, is so manifest from the words, that I judge it needlesse to demonstrate the same. * 1.127

Iohn saw the Iudge on a Throne: he saw the dead to be judged before the Throne, and them that were judged out of the books being opened, according to the phrase of the Prophet Dan. Chap. 7.10. where without all controversie, the Type of the last Iudgement is described. Lastly he saw the Devill, Death, and Hell, which are the last Enemies, to be cast with all reprobates into the Lake of Fire: which certainely shall not come to passe but in the last Iudgement, when the Iudge shall say unto all these: Goe ye cursed into everlasting fire, prepared for the devill and his Angels. Neither ought we to seek an Allegorie in circumstances so manifestly agreeing with the Evangelicall History, because it cannot here have place: forasmuch as all things are sutable unto the proper description of the last Iudgement, expressed in both Testaments.

Besides our method confirmes the same, by which it hath hitherto bin shew∣ed, that every one of the Visions, (the first excepted, which was speciall) doth end in the description of the last Iudgement, either openly or covertly: the which why it should so often be iterated in this Booke, cannot be explicated by them who give no heed unto the distinct Acts of the severall Visions.

Adde to this, that all Interpreters (whom I have seen) both old and new are unnanimously minded: that here is figured out the casting of all the adversaries into eternall punishment: and the placing of the godly in everlasting glory, which shall be accomplished in the last Iudgement.

Brightman alone leaving this exposition, interprets the whole, * 1.128 Allegorically of the full restitution of the Iewish Nation, which he thinkes shall come to passe after the Dragon is cast into the Lake of fire, that is, after the destruction of the Turkish Emperour and Empire: This hee supposeth shall be about the yeere 1690. moved hereunto by a conjecture too obscure and uncertaine, from a place in Dan. 12.12. the which how far different a sense it beareth: I shall not at this time (for brevity sake) stand to demonstrate.

But the reasons, which he opposeth to the received and manifest trueth, to me indeed seem to have little or no waight in them.

He saith, that the following description agrees not unto the New Jerusalem in Heaven, but to that on Earth only, in that the Holy City is said to descend from Heaven: that the Bride is prepared and adorned for her Husband, not yet deli∣vered: that in ver. 7. the reward is put off till afterward: * 1.129 that one of the seven Angels sheweth all these things to Iohn, whereas there shall be no such ministe∣ry in Heaven: that the Apostles are said to lay the foundation of the wall of the the holy City, whereas rather that belongs to Christ: Lastly that the Kings of the Earth are said to bring their glory unto this Citie, ver. 24. and that in it shall be medicine for the Nations: which things are not to be understood of Heaven, but of the Earth.

But there is nothing here touching these things, which may not easily be ap∣plied unto the state of the glorified Church, if wee well minde the scope of the Allegoricall Vision, and observe other things, which doe not at all agree with the state of the Church here on Earth, as we shall shew in its place. Cer∣tainely the glory of the Church shall never be so great in this life, as to bee alto∣gether without tares, that there should bee none in her but Elected Ones, that she should be stained with no scandals and feined Christians: in a word that there should be no Temple, nor Sun shining in her, &c.

He saith secondly that the vocation of the Iews unto the Church, * 1.130 is in Scripture often called a Resurrection of the dead, as Rom. 11.15. for if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead, Isa 26.19. Thy dead men shall live, my Carkasses shall rise againe, &c. Ezech. 37.12. I will open your graves, O my People, and cause you to come up out of your graves. &c. Dan. 12.2.3. And many of them that sleepe in the dust of the

Earth shall awake, some to everlasting Life, and some to shame and everlasting tor∣ment. Hosea 13.14. I will ransome them from the power of the grave: I will redeeme them from death.

But verily it would bee a long worke for him to prove that these places of Scripture, the first excepted, doe at all belong to the calling of the Iews, seeing Some doe manifestly speake of their deliverance out of Babylon: Others of the Spirituall Redemption of the whole Church by Christ: Others of the last Re∣surrection of the body. Onely the Testimony of the Apostle is to the matter, but proves nothing. For neither doth it follow from the particular: because there the conversion of the Iewes is called a Resurrection, therefore here also. There the thing is cleare: here not so. Nay here is no mention of a Resurrection, but it is set forth under other figures. And all the circumstances doe most evidently represent the Type of the last Iudgement.

AND I SAW A GREAT WHITE THRONE] After these things, saith AVGUSTINE, * 1.131 he briefly declareth the last Judgement it selfe (and how it was revealed unto him) which shall be at the second Resurrection of the dead, viz. of their bodies: First therefore he describes the Iudge, with his preparation in this verse. Secondly them that should be judged, ver. 12. Thirdly the processe and sentence. ibid. Lastly the execution of the sentence, viz. the casting of the adversaries in∣to the Lake of fire, vers. 13.14.15. but the placing of the Elect in the Heavenly Jerusalem, in Chap. 21. & 22. This is the summe of the things remaining.

A Great Throne] As set up for the Great, that is, Vniversall Iudgement of the whole world. White] bright with celestiall splendor and majesty.

And him that sate on it] Namely the Iudge, him undoubtedly, of whom Christ himselfe speaketh, Mat. 25.31. When the Sonne of man shall come in his glory, and all his Holy Angels with him, * 1.132 then shall he sit upon the Throne of his glory. Where∣fore the white Throne is the Throne of his glory, or glorious Throne: neither are we to imagine it to be made of gold or Ivorie, but thus the Iudicatory Power of Christ is called: For the Father hath given all Judgement to the Sonne: that by him the whole world should be judged. Here therefore Christ the Iudge appeared un∣to Iohn sitting on his Throne, in the Spirit: that none should question, but that the world shall at last be judged. * 1.133 For this Iudgement to come is so of∣ten foretold in Scripture, and exhibited to the sight of Iohn in this Revelation, that the Godly indeed should wait with joy for that day of their deliverance, but mockers be raised up from their security.

Furthermore without all doubt this Iudge sitting on the Throne is Christ, because the whole Scripture agrees hereunto. Now a little after in ver. 12. he is cal∣led GOD, before whom the dead shall stand to bee judged. Therefore un∣doubtedly also, he that sate on the Throne Chap. 4.2. was Christ gloriously reigning in Heaven. That which followeth serves to signifie his unspeakable majesty.

From whose face the Earth and the Heaven fled away] The splendor and majesty of the Iudge is such, * 1.134 as neither Heaven nor Earth is able to behold or abide the same. How then shall the wicked stand before him?

Augustine understands it of the future renovation of Heaven and Earth, and here also he acknowledgeth an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Heaven and Earth fled, not before, but after the Iudgement, to wit, saith he, the Iudgement being finished, then shall this Heaven and Earth cease to bee, when the new Heaven and Earth shall begin: For this world shall passe away, by a change of things, not by an utter destruction, the Heaven and Earth, I say, shall flee away, that is, this shape of Heaven and Earth shall passe away, because they shall be changed from vanitie through fire, that so they may be transformed into a much better, and more beautifull state: Of which innovation the Apostle Peter professedly writeth: The Heaven shall passe way with a great noyse, and the Elements melt with heat: but we expect new

Heavens and a new Earth: wherein dwelleth righteousnesse: And Paul saith: * 1.135 The fi∣gure or falshion of this world passeth away: Of which AVGVSTINE, The figure, saith he, of the world passeth not away in nature, for we expect a new Heaven and a new Earth, in which judgement and righteousnesse shall dwell: Of which Iohn in the next Chapter: I saw a new Heaven and a new Earth, that is, purged from all vanities. * 1.136 Of which innovation, not a totall destruction, the words following must be un∣derstood: And their place was found no more] not as if it were no where, but that it remained not such, as it was before. But whether Heaven and Earth shall so change their place, as that the Earth should be moved out of the Centre of the universe, the Heaven by its bending downe, no longer inviron the Earth; is not known either by this place or any other. This we must leave to God and to time. The same was said before in the last Act of the Fift Vision: * 1.137 Every I∣land fled, and the Mountaines were not found. Also in the last Act of the Second Vision: And the Heaven departed as a Scrowle rolled together, and every Mountaine and Iland were mooved out of their places: Which place notwithstanding we inter∣preted somewhat otherwise, because of the circumstances. But I see not by what shew of reason this change of Heaven and Earth here, can be darkened by an Allegory. Now it shall not be till towards the last Iudgement: and therefore it remains firme, that the same is here described. * 1.138

12. And I saw the dead, small and great] He had seen the Iudge girded about with Iudgement. Now he seeth the guilty standing before the Iudgement Seat: whom hee describeth, First from their former state, by calling them The dead, after the common Law of nature, but then raised from death to life by the pow∣er of God: he speaks not of men dead in sins, as in ver. 5. but of such as dyed cor∣porally, and now were raised up to Iudgement. But shall not the living also then be judged? Yea verily: * 1.139 for we must all appeare before the Iudgement Seat of Christ, That he may be Iudge of the quicke and the dead, and be Lord both of the dead and the living. By the dead therefore are understood the living also, by an Argu∣ment from the lesser: If the dead shall appeare before the Iudgement Seat, how much more the living? But the dead alone are named, either because the num∣ber of the dead from Adam till the last day, * 1.140 shall be far greater then such as live on Earth, when that day commeth: Or because those that remain living shalbe accounted as dead, because they shall be changed in the twinkling of an eye.

Secondly he describes them from their age and condition: for the words may be understood of both: Great and Small] That is, as well the powerfull Tyrants of the world, Emperours, Kings, Princes, and Great men: as Subjects and men of low condition: Or properly, Great in Age and stature, that is, growne men and women: Small also, that is, dying in their child-hood: by this partition he sheweth that all and every one without any exception are to be judged: for the Iudgement shall be universall: no man shall bee so Great as to escape the same: none so small as to be excluded, * 1.141 but every one shall have right without respect of persons, as the Apostle witnesseth: We must all appeare before the Iudgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. * 1.142

SCHOOL-MEN suppose that in the Resurrection all shalbe as if they were about 33. yeers old, which was Christs age: but we leave it as uncertain. What they speake of the stature, that every one shall receive his owne measure of body, is more agreeable to this place.

Thirdly he describes them from their future state: Standing in the sight of God] or before God, to wit, to bee judged as guiltie. To stand before God, signifies sometimes in this Booke (as above) the Heavenly Ministery of the Saints and Angels: Here it signifies to be brought to Iudgement, as appeares by what fol∣loweth. By the dead standing, he meaneth them that were raised from death to life. * 1.143

Before God] The Iudge hee absolutely calleth God, but CHRIST is the Iudge: Therefore Christ is God absolutely.

And the Bookes were opened] The judiciall processe is noted by imitation of humane Courts, in which the whole processe is wont to be drawn into Protocols, from whence the Iudge at length determineth and pronounceth sentence ac∣cording to the Acts and Proofes: not that it shall bee so really: for God, from whose eyes nothing is hid, will not make use of long examination: but the equity of the Iudge is noted, by a Metaphor taken from humane Courts, where the Iudge pronounceth sentence according to the written Law, and the Acts and Proofes agreeing thereunto. It is an Allusion unto the words of Daniel, speaking thus of this IVDGEMENT: * 1.144 The Iudgement was set, and the Bookes were opened.

Origene understands it of the books of conscience, * 1.145 which now are hid, not to God, but to men: For the hidden things of the heart are not now known: But then they shall be Opened, that is, manifested to the consciences of all and every one, so as there shall be no place left of excuse, or withdrawing. Thus no man shall be injured, because every one shall either be accused, or discharged by his own conscience.

Augustine takes it a little otherwise, * 1.146 of the bookes of the Old and New Testament, in which God hath prescribed unto all what is to bee done or Omitted in this life: which shall then be opened, because according to them the Iudge will pronounce sentence: Rom. 2.16. When God shall judge the secrets of men, * 1.147 by Iesus Christ, according to my Gospel. He that beleeveth and is baptised, shall be saved, but he that beleeveth not shall be damned. The word that I have spoken the same shall judge him in the last day.

And another Booke was opened] This Austine understands of every mans Booke of Life, what he hath done, or not done according to those former Books: But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of every one, is not in the Text: but simply, which is the Booke of Life, to wit, in which God hath written from all eternitie, the names of them that shall be saved through Christ: of which often mention is made in this Revelation, Chap. 3.5. & 13.8. & 17.8, &c. Not that God hath neede of a Booke, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or by humane affection, is noted the certainty of Praedestination, viz. that God knowes all and every of the Elect, even as men know a thing, which for memory sake, they set downe in writing. This Booke therefore shall also be opened: because then it shall appear, who were Elect, who Reprobates, who truely beleeved in Christ, who not: who truely worshipped God, * 1.148 who were hypocrites, for then Christ will sever the sheep from the goats, who in this life were mixt one amongst another.

And the dead were judged] This shall be the denouncing of the sentence, the equity whereof is commended by a two-fold reason: both because every one shall be judged out of the things written in the Bookes: As also, because he shall receive according to his workes. For what concernes the Bookes, whither we take them for the scriptures, which are now the rules of our Faith and actions: Or the inward working and witnesse of the Conscience, * 1.149 which shal suggest to every one the exact memory of his Actions, whether good or bad, the sentence pro∣nounced 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 righte∣ousnes, unto which most righteously all are obliged, and whosoever hath confor∣med himselfe unto the same, shall most righteously be acquitted: whosoever hath swarved from it, * 1.150 shall most righteously in the day of Iudgemen bee con∣demned.

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 NAZIAN∣ZENVS is a domesticke and true Tribunall: And the Poet siath well,

—Prima haec est ultio, * 1.151 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. * 1.152

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, * 1.153 we shall be judged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to workes, never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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: * 1.154 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 shalbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for workes, which might signifie the meritorious cause: but alwayes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to workes, which signifies the condition.

But why not according to Faith? or infidelity? * 1.155 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 ap∣peare unto all, that the wicked are justly condemned, having done evill: and the Godly righteously acquitted, who have done good: this is a great encourage∣ment 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 un∣properly understand the world, * 1.156 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 ab∣surd, 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, (what∣ever 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 shalbe 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Anticipati∣on: And the devill was cast into the Lake, &c. So death should be put for the de∣vill causing death: * 1.157 Hell for the devill drawing men to Hell: As by a like metony∣mia it is said: Death is swallowed up in victory: And: The last enemie that shall be de∣stroyed is death.

In my judgement this Prosopopoeia serves to the dramaticall Vision: neither is it to be pressed according to the Letter: according to which neither Hell can bee cast into the Lake, seeing the Lake is in Hell: nor Death, seeing death is a meere privation of Entitie or Being, as Albertus M. calleth it. The summe is, whatsoe∣ver was deadly, noisome, hurtfull, and contrary to happinesse: shall all be cast in∣to the lake of fire: so as nothing shall remaine to hurt the New Ierusalem.

Which is the Second Death] That is, Eternall, of which Christ: And the wicked shall goe into Everlasting Fire. This shalbe the last separating of man from God through eternall damnation: as the first death was the seperation of him from God through sinne. See verse 5.

CHAPTER. XXI. The Argument, Parts, and Analysis.

AFter the Capitall adversaries, with the rest of the ungodly were judged and cast into the Lake of fire, here is exhibited unto John the renovation of the world that shall bee, as also the Heavenly glory of the godly, under a two-fold Type, viz. of a Bride gloriously at∣tired, and of a most magnificent City: The illustration of which Type, this whole Chapter so sets forth, as that the wit, art, hand, or tongue of man is able to expresse nothing more beautifull, more magnificent, more glorious, and sumptuous then this structure. For whatsoever may seem to con∣duce to the glory and comlinesse of an Earthly City in respect of wals, gates,

foundation, figure, streets, Temples, Air, and lastly wealth of the Citizens, ornament and pleasantnesse of life: all this Iohn sees here to be most eminent and glorious in this Heavenly Ierusalem. By which allegorie the ho∣ly Ghost would in some measure shadow out that unspeakable glory and fe∣licity, which the Church now militant on Earth, shall after the end of her wearisome labours in this warfare, receive in the Heavens, the which, eye hath not seene, eare hath not heard, nor hath entred into the heart of man. This Allegory is continued, unto the 6. vers. of the following Chapter.

The Chapter may not unfitly be divided into two parts: in the for∣mer of which Iohn recordeth, what he saw and heard in a generall way af∣ter the judgement of the ungodly in 8. verses. In the latter, what he saw in particular: thence unto the end.

In the former hee generally rehearseth.

• FIrst, what he saw, two things:
  • 1. The renovation of Heaven and Earth, and overthrow of the former world, ver. 1.
  • 2. The New Jerusalem, which he sets forth from the adjunct holinesse, and its heavenly originall, comming downe from Heaven: and the adjunct ornament: which he amplifies by a metaphor of a Bride adorned for her Bridegroome, ver. 2.
• Secondly, what he heard: both a great unknown voyce from Heaven: As also, him that sate on the Throne speaking.

The great voyce proclaimes the heavenly blessednesse of the godlie: Behold, &c. consisting in two things:

• I. the abundance of good things, which God will bestow upon the Godlie: The tabernacle of God is with men, &c. v. 3.
• II. The ab∣sence of things evill, all which God will remove: He shall wipe away all tears, v. 4
• ...The sitter on the throne,
  • 1 testifies the renovation of the world wrought by him∣self, v. 5. Behold, I make all things new.
  • II. He confirmes the blessednesse of the Godlie erewhile proclaimed, I. By a command of writing: Write. II. By a serious asseveration, that the words of the great voyce are true, v. 5.
  • III. By an asseveration of a thing so certain, as if it were alreadie done: It is done.
  • IIII. From his nature, that he is eternall and cannot lie: I am Alpha and Omega. 5. By a promise taken out of the Gospel, I will give to him that is a thirst.
• III. He sheweth to whom the blessednesse belongs, and what it shall be: * 1.158 He that overcommeth, v. 7.
• IIII. By an Antithesis he amplifies, what punishment is laid up for the ungod∣ly: whom he sets forth by eight fowle Epethites, v. 8. But the fearefull &c.

In the latter part he expoundeth, what he saw particularlie.

• I. The occasion, by which he saw the same: the speech of the Angel: Come hither, I will shew thee, v. 9.
• II. The manner and place of the Vision: He carried me to a great Mountaine, &c. ver. 10.
• III. The Vision it selfe: He shewed me a great City, ver. 10. the magnificence whereof he againe declareth, first generally, secondly specially.
  • ...Generally,
    • 1. From the greatnesse: A great City:
    • 2. From the Sanctitie: Ho∣ly.
    • 3. From the originall and architect: Descending out of Heaven from God, ver. 10.4. From its glory: Having the glory of God, ver. 11.5. From the splendor or light: which he illustrates by comparing it to a Jasper, cleare as Chrystall, v. 11.
  • ...
    • Specially he describeth
      • 1. The magnificence of the structure both outwardly and inwardly, ver. 12, &c.
      • 2. The excellency of the light, v. 23.
      • 3. The felici∣ty of the inhabitants, v. 24, &c.

In the externall structure he commends chiefly the wall, gates, form and matter.

The wall he commends from the greatnesse and height, vers. 12. And had a wall.

The gates,

• 1. From the number, There were twelve.
• 2. From the keepers, At the gates were twelve Angels.
• 3. From the inscriptions, Which are the names of the twelve tribes, &c. Ibid.
• 4. From the situation or coast, On the East three, ver. 13.

The greatnesse and strength of the wall he commendeth from the number, and excellency of the foundations, upon which it is built: It hath twelve foundations, and in them the names, &c. vers. 14.

Touching the form of the citie he sheweth.

• 1. Whence he learned the same: from the Angel measuring: Whose instru∣ment, A golden Reed, and purpose he sheweth, To measure the Citie, ver. 15.
• 2. The Figure, it is four square, equall in length and breadth, ver. 16.
• 3. The di∣stance on every side: 12000. Furlongs. The whole Citie containing 56000. furlongs verse 16.

The height of the wall he sheweth by the measure, to be 144. Cubits, ver. 17. and the matter of Iasper, ver. 18.

The matter or substance of the City, was pure gold, like unto clear glasse. ibid.

Returning to the foundations of the wall, he sets forth every thing by the ex∣cellency and variety of the matter, that is, of precious stones, which, he saith, are twelve.

• The 1. Iasper.
• 2. Saphir.
• 3. Chalcedonie.
• 4. An Emerauld.
• 5. Sardonyx.
• 6. Sardius.
• 7. Chrysolite.
• 8. Beril.
• 9. A Topas.
• 10. Chrysoprasus.
• 11. A Ia∣cinct.
• 12. An Amethyst, ver. 20.

The gates also he commendeth from the like matter: being cut out of so ma∣ny pretious stones, ver. 21. Thus much of the outward building.

Touching the internall structure, hee commendeth

• 1. the street or Market∣place, from the matter and clearnesse thereof: Pure gold, &c. ver. 21.
• II. The Temple, which
  • 1. he denyes to be externally materiall: Neither saw I a Temple therein.
  • 2. What kind of Temple it was: The Lord God himselfe, verse 22.
• III. The light of the City:
  • 1. It came not from the Sun or Moon.
  • 2. But from the glory of God and the Lamb, ver. 23.
• IV. The Citizens of the Citie,
  • 1. who they were: The Nations that were saved, and the Kings of the Earth that bring their glory unto it.
  • 2. The security and peace of the City from a signe: The gates are not shut at all, ver. 25.
  • 3. The glory of the Citie. ver. 26. 4. The puritie and holinesse of the City, It shall consist of Elect onely: no Reprobates enter therein, ver. 27.

The Former Part of the CHAPTER. The New Heaven and New Earth: The Heavenly Ierusalem and its building.

1. And I saw a new Heaven, and a new Earth: for the first Heaven and the first Earth were passed away, and there was no more Sea.

2. And I Iohn saw the Holy Citie, new Ierusalem, comming downe from God out of Heaven, prepared as a Bride adorned for her husband.

3. And I heard a great voyce out of Heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them, and

they shall bee his people, and God himselfe shall be with them, and bee their God.

4. And God shall wipe away all teares from their eyes: and there shalbe no more death, neither sorrow, nor crying, neither shall there be any more paine for the former things are passed away.

5. And he that sate upon the Throne, said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithfull.

6. And hee said unto mee, It is done: I am Alpha and Omega, the beginning and the end: I will give unto him that is a thirst, of the Fountaine of the water of Life, freely.

7. He that overcommeth, shall inherit all things, and I will be his God, and he shall he my sonne.

8. But the fearefull and unbeleeving, and the abominable, and murthe∣rers, and whoremongers, and sorcerers, and idolaters, and all lyars, shall have their part in the Lake which burneth with fire and brimstone: which is the Second Death.

THE COMMENTARY.

ANd I saw a new Heaven] We have heard of one part of the lāst Iudgement, viz. the casting of the Adversaries into torments: * 1.159 In which, saith AVSTIN, he declared what was briefly spoken by the LORD: And these shall go into everlasting punishment. Now followes the second part, the placing of the Elect in glory, in which also is expounded, what Christ there addeth: And the just into life everlasting. As the former did serve to strike a terrour into the ungodly, so the latter to lessen the fear and sorrow of the godly, and stir them up to alacrity and joy. For seeing the Saints in this life are compassed about with innumerable calamities & miseries: no wonder though they should weare away with continuall sorrow and mourning. But in this part of the Vision, they are strengthned in their hope. For at last there shalbe a change of all things, an end of all adversitie, abundance of all good, as Christ said: * 1.160 Yee shall lament and mourn, but your mourning shalbe turned into joy. * 1.161

Wherefore after the wicked were judged, Iohn saw a new Heaven and a new Earth. Afterward a new Ierusalem glistering with gold and pretious stones. That this latter is wholly allegoricall, cannot be questioned by any: although it be di∣versly expounded: For some say it shadows out the magnificence of the Church Militant, much spoken of by the Prophets: yea there are some, who spe∣cially applie it to the glory of the Romane Church in this world.

But Alcasar reproves both justly, and giveth reasons that the Vision of the two Chapters is proper to the Church Triumphant. Notwithstanding afterward foolishly contendeth that it is to be applied in speciall unto the glory of the Ro∣mane Church in Heaven. Now this he doth not because hee thought it to bee true: but to flatter the Pope (it may be for the Cardinals hat sake) and vex the he∣reticks, as he pretendeth. Which now I passe by.

Now to returne to the former againe, * 1.162 touching the new Heaven and the new Earth, whither it be allegorically, or properly to be understood.

Some understand it allegorically of the renewing of the world by Christ, tou∣ching which the Apostle. If any one be in Christ, he is a new creature. Old things are past away, Behold I make all things new. This Spirituall renovation began e∣ven from the preaching of the Apostles: and is undoubtedly an allusion unto the

Prophesie of Isaias: * 1.163 Behold I create new heavens and a new earth, &c. which seems to be spoken of the new state of the Church in the Kingdom of Christ on earth: and so BRIGHTMAN, as I have shewed, interprets it metaphorically of the renewed state of the Church, through the conversion of the Iewes, shortly to be accomplished.

But all these things cannot without violence be applied unto the state of the Church on earth. The Chiliasts indeed applied it unto that golden age, in which they dreamt they should voluptuously reigne a thousand yeeres with Christ on earth. But this opinion is repugnant to the praedictions of Christ and the A∣postles, that the state of the Church in the last times, shall not bee voluptuous or joyfull at all, but sad and mournfull, as above we shewed.

Therefore we are rather to understand the former touching the new heaven and the new earth properly: * 1.164 for it is so evident, that here is treated of the last Iudge∣ment and the consequents thereof, as it can scarcely be doubted of. So that this new heaven and this new earth, which Iohn saw after the judgement of the ad∣versaries, is that new heaven, and that new earth, which as the Apostle Peter expresly foretold, * 1.165 is to be expected after the burning of the world: For these heavens shall passe away with a great noyse, and the Elements shall melt with servent heat, the earth al∣so and the works that are therein shall be burnt up: But we according to the promise looke for new heavens and a new earth wherein dwelleth righteousnesse. By which plainly we gather that a new heaven and a new earth is to bee looked for Historically and properly, and here likewise it is so to be understood.

Hence also it followeth: that the Oracle of Isaias touching the new heaven and the new earth is to be understood not onely metaphorically of the renewed state of the Church on earth, but litterally also of the renovation of the world, which shall be at the last day. For Peter saith that wee looke for a new heaven and a new earth according to the promise. Now this promise is no where else but in Isa. 65.17. & 66.22. Therefore undoubtedly God by the Prophet speakes not onely of the inchoated spirituall renovation which is in this life, but also of the consummated litterall and proper renovation, which we look for at the com∣ming of Christ.

Now the Heaven and the Earth shall not bee new in Substance, * 1.166 but in Qualities, as puritie, brightnesse, and glory: for that which is added: The first heaven and the first earth are passed away: and before Chap. 20.11. From whose face the heaven and the earth, &c. doth not signifie, that they should bee brought to nothing, but that they are to be purifyed by fire from all present vanity and defilement.

So Peter interpreteth the same: The heavens burning shall be dissolved, and the Elements shall melt with fervent heat. Whence the Apostle gathers this weighty instruction: seeing that all these things shall be dissolved, what manner of men ought yee to bee in all holy conversation and godlinesse? And indeed to meditate, and doe this, tends more to Salvation, then curiously to search after the manner of the Renovation.

Now if any one should say: These things John saw: but the Heavenly glory, Eye hath not seene, Eare hath not heard, &c. therefore the Vision speakes not of this glory: The answer is easie. Iohn saw not the thing it selfe: but he saw cer∣taine representations and types of the things to come. Therefore it remaines true, that Eye hath not seene, &c. especially seeing Iohn saw not the same with his eyes, but in the spirit.

And the Sea was no more] AVGVSTINE thinkes that the Sea may be understood of the turbulent world, * 1.167 which then shall no more bee: for the world passeth away with the fashion thereof: yet hee retaines the proper sense also: but doubteth whither the Sea shall be dryed up by that fervent heat: or whither that also shall be changed and purged. Indeed we read that the Heaven and the Earth shall bee renewed: but I remember not that I have read of a new Sea,

save onely what is said in this Booke touching the Sea of glasse, like to Chrystall: * 1.168 but there he speakes not of this world.

Andreas Caesariensis supposeth that then there shall bee no Sea: * 1.169 for what use should there be of it, seeing then men shall saile no more. Schoole-men thinke that the Sea shall so bee renewed, as indeed it shall not retaine its substance: because the water is to be consolidated into the globe of the Sphere, remaining no longer flowing: But these curiosities we leave unto themselves.

By the New Heaven BRIHGTMAN understands a new worship and puri∣tie in godlinesse: By the new earth, new Israelites, which then shall joyne unto the Church of Christ: By the former heaven that passed away, the Iewish worship which they shall no longer exercise: By the former earth the Iewes themselves, who of Iewes, shall become Christians: By the Sea, which was no more, cor∣rupt doctrine which shall have no place among the new people: for then the Iewes shall cast off their errours touching the Messias, which now they main∣taine tooth and naile, &c. What manner of Allegories these are, I passe by, cer∣tainely they depend upon a very improbable conjecture, viz. that the Easterne Iewes after the overthrow of the Turkish Empire and burning of Rome, should be added unto the Church of Christ.

2. And I Iohn saw the holy City] Now also the glory of the renewed Church is exhibited to the view of Iohn, under the Type of a most beautifull Citie, as it were a Bride most curiously adorned. The Kings Bible omitting the name of Iohn, reads it, And I saw, which John inserts for certainety sake. For Iohn was an Apostle, an Evangelist, and witnesse of the truth: therefore he writeth a thing that is certaine.

Furthermore the Scripture generally calleth the Church of the Elect Ierusalem: because Ierusalem was the Seat of the Church, and worship of God, according to the Psalme: This is my rest for ever, here I will dwell, because I have chosen her. * 1.170 But because that Old Ierusalem polluted with the blood of Christ and his Apostles, was at length overthrowne: He distinguisheth this new Ierusalem from the other by divers Titles. He cals it a Citie, because of the beauty of its building, and afterward addes, holy, because it shall shine with Heavenly purity and perfect ho∣linesse. Here indeed it begins to bee holy, * 1.171 Christ sanctifying her unto himselfe with the washing of water in the word: but as yet she is not without spot and wrin∣kle: but then he will present her unto himselfe gloriously holy, without spot or wrinkle, or any such thing. He cals it New, to difference it from the old, and because of its new brightnesse. For then the righteous shall shine in glory as the Sunne, Mat. 13.43. * 1.172

COMING DOWNE FROM GOD OƲT OF HEAVEN] Because saith AVSTIN, It is heavenly grace, by which God hath made her. Therefore it is said to descend from God out of heaven: because God hath chosen her from all e∣ternitie: therefore originally she comes downe out of Heaven. so Chap. 3.12. Ʋpon him that overcommeth I will write the name of the Citie of my God, the new Ieru∣salem that commeth downe from my God. And Hebr. 12 22. it is called the Hea∣venly Ierusalem. Gal. 4.26. Ierusalem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is above. * 1.173

But this Epithite seemes to be contrary to our opinion, for the Heavenly Ieru∣salem shall never come downe, but remaine firm in Heaven.

I ANSWER: First it may be said, that the Vision is to bee distinguished from the thing it selfe: The Image of the Heavenly City, which Iohn saw in the Spirit, came downe: or if the Citie it selfe came downe, it is visionally to be un∣derstood. But Secondly, this comming downe, as above Chap. 3.12. must be taken not of a locall motion, but of the originall beginning of the new Ierusalem, for whither her existence be said to be above or here below, as God from Heaven hath chosen, so hath he called, justifyed, and gloried her.

Prepared as a Bride] By another metaphor he amplifies the dignitie and glory of the Triumphant Church: Unto her dignitie belongs, that hee saw her as a

Bride, to wit, of the Lambe, ver. 9. To her glory, that he saw her adorned for her husband, that is, in full beauty, now delivered into the hands of Christ her Hus∣band. For then shall bee the eternitie of the Heavenly Wedding. Above in Chap. 19.7. The Bride made her selfe ready, while as yet she was absent from the Lord: But now she is prepared, because the Wedding Feast is at hand.

But hence BRIGHTMAN: He saw her, saith he, prepared, adorned, not as yet delivered: Therefore shee was not as yet glorified. Answ: The participles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prepared, adorned, argue the contrary. Now she is a preparing and adorning her selfe. But then she shall bee prepared, ador∣ned, that is, fully beautified with Heavenly glory. The same thing the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doe import not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for her husband, not for her spouse. Then therefore she shall bee delivered unto her Husband: for before the Marriage-Feast, the Bride is preparing for her Bridegroome: but the Feast being en∣ded, for her Husband. For he who was before the Bridegroom, is then a Husband.

3. And I heard a great voyce] Thus much touching the things he saw, a new heaven, and a new earth: and the Heavenly Ierusalem adorned like a Bride. Now he recordeth, what he heard: a two-fold voyce: one unknowne, the other of one that sate on the Throne: both confirme the happinesse of the Bride. The former voyce comes from heaven. Therefore it sheweth joyfull and true tidings unto the Bride. It was GREAT, vehemently piercing Iohns eares, that he might give good heed: because the matter delivered is weighty: But what was it?

Behold the Tabernacle of God with men] As if he should say, the Marriage-Feast is ended: Hence forward the Bridegroom and Bride shall dwel together under one roofe for ever.

And he wil dwell with them] An allusion unto the Bridegroomes abode with the Bride after the Marriage-Feast. Now he fully comprehends the happinesse of the Bride, as above Chap. 7.15.16. in two parts: the fruition of all man∣ner of good things, and freedom from all evill. The chiefe good is God. To enjoy his presence and the sight of his face is the chiefest felicitie. This hee seems to describe by a two-fold reason: his presence, and his communion with men. Touching his presence he saith, the Tabernacle of God is with men. The which Ta∣bernacle least it might be thought to be emptie and transitorie, he addes: And he will dwell with them: * 1.174 intimately and unseparably: as above: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which seemeth to sound: His Tabernacle shall be upon them: namely, thereby to refresh, and preserve them from the heat of the Sunne. By an allusion unto places subject to the Sun: where men in respect of the heat hide themselves in Tabernacles, or Caves under the Earth. But here he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will dwell with them, be in one house, as it were, constantly and perpetually with them. Therefore they shall enjoy the perpetuall sight and presence of God.

By Men he understandeth not al, * 1.175 but the Elect acquitted in Iudgement. Now he speaketh of no personall habitation (like as God the Word dwelleth in the temple of his flesh) but of grace and glory. But doth not God now also dwell with his Church? Yea verily, according to the promise in Levitic. 26.11. whence this whole place seems to be taken, and is repeated by Paul, 2. Cor. 6. but he shall then dwell with us after another manner then now hee doth. For here he hath dwelt with us 1. Personally in Christ; 2. By his gratious presence in the Church, bestowing on her the benefits of the Gospell, and first fruits of the Spirit: Then he will dwell with us through his glorious presence, fully enrich∣ing the Saints with Heavenly brightnesse and glory: and he shall be all in all, and we shall see him as he is face to face.

Touching his communion with us, it is added: And they shall be his people, and God himselfe shall be with them, and be their God] Now also he is our God, and we are his people: but this communion is onely by inchoated grace: for now he

bestoweth grace upon every one of us but in part, * 1.176 according to the measure of the gift of Christ, as he will. Then shall be the consummated communication of glo∣ry, when with open face we shall all behold the glory of the Lord, and be changed into the same image from glory to glory: when he shall change our vile bodie, that it may be fashioned like unto the glorious bodie of his Sonne: they shall shine as the sunne: we shall be like unto ••im: the proportion notwithstanding being kept that is between the head and the members. The summe is: Then the promise made unto the Church, Lev. 26.11. shall be most fully perfected: I will set my tabernacle a∣mongst you: and my soule shall not abhorre you, I will walke in the midst of you, and ye shall be my people, and I will be your God. Now God dwelleth with us by com∣munication of grace: then hee shall dwell in us by communication of glory, the which eye hath not seen, nor eare heard, * 1.177 neither hath it entred into the heart of man.

4. And God shall wipe away all teares from their eyes] The second part of feli∣city, is that we shall be subject to no miseries, vexation, or troubles of this life. To be free from evill, is a great happinesse, of which also God is Author. For he will free his people from all evill. Now he reckons up five kinds of evill, ma∣king this life bitter, under which the opposite good things are to be understood. [ 1] * 1.178

Teares] Teares are expressed by the feeling of evill. Now this life what is it but a vale of teares? But then God will wipe away all teares from our eyes, that is, he will make it, that we shall weepe no more, by taking away all cause of teares, turning our teares into joy according to the promise: They which sow in teares, * 1.179 shall reape in joy. The phrase is taken out of Isa. 25.8. and is an allusion unto the naturall affection of a mother to her child, which useth to flatter the crying babe, and wipe away the teares thereof.

And death shall be no more] Neither the first nor second: [ 2] * 1.180 for it shall bee cast into the Lake of fire, and utterly abolished according to the promise, Hee will swallow up death in victory. But hath not Christ by his death, overcome death long agoe? True: but not as yet swallowed it up. Notwithstanding although we now remaine subject unto corporall death, yet whatsoever in it belongs to punishment, that Christ hath taken away. But then he shall abolish death wholly. In the meane while he converteth the corporall death of the Saints into a resting from sinne, and a passage to life: for whither we live, * 1.181 or whither we die wee are the Lords. Christ is the life of the dead: neither can death separate us from the love of God in Christ Jesus. Now death being taken away, what shal then follow but life everlasting?

Neither mourning] As now we do for the death of friends, [ 3] and losse of such as are deare unto us. This shall not bee then: because there shall bee no death. Our friends departed shalbe restored unto us, to see, salute, and rejoyce for ever with them. [ 4]

Nor cry] Which ariseth out of the evills, turmoyles, disturbances of this life. For there shall bee everlasting peace and tranquilitie: all tumults and quar∣rels shall be farre from thence: but on the contrary we shall sing to God everla∣sting Songs of joy. [ 5]

Nor paine] Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Labour, which may be taken for any kind of trouble, and metaphorically for Griefe, as BEZA renders it, after the Greeke Phrase: * 1.182 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, griefe by griefe brings griefe. But then there shall be no labour, trouble, paine, or griefe of body or mind, occasioning teares, death, sorrow, or crying. There shalbe no cause of evill: but on the contrary everla∣sting joy and pleasure at Gods right hand.

For the former, (or first,) things are passed away] That is, the miserable state of this present life: in which all those evils doe abound because of sinne. Then they shall passe or vanish away. There shal bee a new heaven and a new earth: A new state, full of joy and happinesse.

Vnto the illustration of this place, that in Chap. 7.15. helps very much, where in the end of the second Vision one of the foure and twenty Elders explicated the Heavenly felicity of the Saints almost in the same words: They are, saith he, before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them: they shall hunger no more, neither thirst any more, neither shall the Sunne light on them, nor any heat: for the Lambe that is in the midst of the throne, shall feed them, and shall lead them unto living fountaines of waters, and God shall wipe away all teares from their eyes.

This place doth plainly confute their opinion, who hold that here is treated of the state of the Church Militant in this world: for it is certaine, that this removall of all evils from the Church, neither is, nor shall be in this world: neither is any such happinesse to be hoped for in this life: but it is reserved for the Church in the world to come. These things therefore cannot be applied unto the state of the Church on earth, gathered of Iewes and Gentiles.

Neither do the Futures, will dwell, will take away, contradict what wee say. For these are retained emphatically out of the Prophesie: as if he should say, the things which Isaias foretold should come to passe, shall bee then fulfilled: the which the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are passed away, in the Praeter Tense, doth easily evince.

5. And he that sate upon the throne] Here followeth the voyce of the Sitter on the Throne, of whom above Chap. 4. where wee shewed it was either the Holy Trinitie, or the Son of God gloriously reigning at the right hand of God in Heaven: because he saith, I am Alpha and Omega, which above in Chap. 1: 8. was the voyce of Christ: I am Alpha and Omega, the First and the Last. Now he confirmeth unto Iohn the things before seen and heard. All things were new, a New Heaven, a New Earth, a New Ierusalem: Least we should doubt or aske, whence this innovation should come: Behold, saith hee, I make all things new. This innovation of things shal be effected by the divine power. Neither spea∣keth he of the spirituall renovation of the Church, which began long agoe by the grace and power of Christ, but of the super-naturall change of the whole universe which shalbe at Christs last coming, * 1.183 as Peter sheweth.

And hee saith to mee write] The Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith in the present Tense; be∣ing the proper stile of the Evangelist Iohn, argues that he was Authour of this Booke. He is commanded to write this Vision of the future renovation, and in speciall the most sweet voyce of Gods eternall abode with men, and the future blessednesse of the godlie: that it might allwayes remaine extant to future times, for the Churches consolation: for Christ knew that the Churches condition should unto the end be mournefull, by teares, death, sadnesse, paines, &c. Least therefore she might faint in her warfare, the Lord would have this most joyfull Catastrophe of all evils to be set down in Holy Writ.

For these words are true and faithfull] Above Chap. 19.9. after a like Com∣mandement of writing: Write blessed, &c. He annexed a like reason: These words are true. Here he addeth: faithfull, that none should doubt of the future hap∣pinesse. Hee understands by WORDS here, Gods future dwelling with men, as also the eternall rewards of the faithfull, and everlasting punish∣ments of the wicked.

6. And he said to mee, It is done] Above Chap. 16.17. the Angell of the se∣venth Ʋiall, in the same phrase proclaimed the end of Babylon and the whole world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 IT IS DONE. It is a weighty asseveration, that the thing is as certaine, as if it were already accomplished.

I am Alpha and Omega] As above Chap. 1.8.11.

I will give unto him that is a thirst] Hee confirmes eternall rewards unto the faithfull out of the Gospell. For this is the voyce of Christ Ioh. 7.37. whence he that sate on the throne is knowne to bee Christ, the Author of this Prophesie.

To them that thirst, he promiseth the water of life freely, that is, everlasting joy with∣out any desert of ours. But then no man shall thirst any more. But these Fu∣ture Verbes: I will give: shall inherit: and as before, shall wipe away, seeme to make against our opinion, but they doe not, as erewhile I shewed. For because it is a Prophesie of future things, he rightly useth Verbes of the future Tense. He therefore that thirsteth, to wit, after righteousnesse in this life, to him Christ will give the water of Life: now in a beginning onely, then fully: as if hee should say, then I will truely fulfill the Evangelicall promise, of which I now grant a tast to the faithfull.

He that overcommeth, shall inherit all things] Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receive it by in∣heritance: Not therefore of merit but freely.

All things] As it were an only Heire, that possesseth all the substance of his Parents. But all the Elect are heires: and yet every one shall receive the whole inheritance: Therefore this shall not be after the manner of other inheritances. Now the inheritance is promised to him that overcommeth, to wit, the world, the Beast, and Satan, because before the victory there must needs be a fight. Therefore the Faithfull are here exhorted to fight couragiously against all their Adver∣saries. See Chap. 2.10.

And I will bee his God] From 2. Sam. 7.14. He then at last promiseth to them that overcome the fulfilling of the promise of adoption, which now by faith they possesse in hope. Now are wee the sonnes of God? but it doth not yet appeare what we shall bee, but we know, that when he shall appeare, we shall be like him, for we shall see him as hee is. This is Johns owne most true interpretation of this di∣vine voyce. 1. Ioh. 3.2.

8. But the fearfull and unbeleeving] From the contrary, he extols the felicity of the Godly: because contraries being set one by another, they are the more apparent. Therefore he could not more effectually set forth the excellency and worth of Heavenly good things, erewhile promised unto the Conquerours, (viz. eternall abode with God, his everlasting amitie, absence of all evill, abundance of all good things, the Eternall and Heavenly refreshing, and last of all the co∣inheritance with Christ in the new Heaven and the new Earth, and of all things that are:) then by giving a touch on the contrary, of the miserable and unhappy portion of the ungodly. But the fearefull, saith he, and unbeleevers shall have their part in the Lake which burneth with fire and brimstone: whose horrible judgement hee repeateth from the end of the foregoing Chapter: Whosoever was not found written in the Booke of Life, was cast into the Lake of fire. This part of the judge∣ment he expoundeth more fully, that the godly may the more contentedly beare the troublesomnesse of their warfare, and miseries in this life, which shall short∣ly be turned into joy: and the lesse be grieved at the successe and delights of the ungodly, who shortly shall be cast into the torments of Hell fire.

Furthermore he reckons up eight rankes of reprobates, whose names are not written in the Booke of Life: unto which all the wicked belong, in speciall the worshippers of the Beast and his Zealots are set forth in their colours. For of these chiefly it is said, Chapter. 13.8. That their names are not written in the Booke of Life. And truely these wickednesses have notoriously born sway in the Papacy.

Fearefull] These he opposeth to Christs strong champions and Conquerours, [ 1] * 1.184 understanding indeed generally those delicate professours, who for feare of dan∣ger would have nothing to do with Christ, nor suffer any trouble for his sake. But chiefly noteing those most base Vassals of ANTICHRIST, unto whom a servile dread and spirit of fearfullnesse is proper. For they are never taught certainely to trust in the mercy of God, touching the remission of sinnes, of faith and salvation, but torment themselves with perpetual doubting, false conje∣ctures, and feare of beeing deceived, all their life time standing in dread of Purgatory and Hell fire.

Ʋnbeleeving] Such indeed bee all that are Alients from the Faith of Christ, [ 2] * 1.185 Iewes, Pagans, barbarous Infidels, of whom it is said: Hee that beleeveth not in the Sonne of God, * 1.186 the wrath of God abideth on him. Yet none are more bitter ene∣mies of justifying faith, then Antichrists Zealots: for these both by Arguments, and force of armes, furiously oppugne free justification by Faith. They there∣fore are principally these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋnbeleeving, seeing the Scriptures of the new Testament usually call other faithlesse men, [ 3] * 1.187 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disobedient and obstinate.

Abominable] Both actively, who abhorre God and Christ: and passively, who because of their abominable wickednesses are odious to God and men. Andreas reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abominable sinners: such indeed are blasphemers out of the Church. But principally it agrees to the worship∣pers of the Beast: for they imitate the nature of the Beast, and his blasphemous mouth against God, his Tabernacle, and those that dwell in Heaven. But what more cursed abomination can there be, * 1.188 then for Popish Priests really to sacrifice and kill the Sonne of God, under the species of bread in the Masse: mortifying, destroying, and offering him unto the Father, if they be beleeved.

Murderers] Such indeed have been all the robbers from Cain, [ 4] * 1.189 and Nimrod the Tyrants time, cruelly spilling mans blood: but none are more cruell man∣slayers then Antichrists zealots and actors in the Inquisition, who for many Ages have indeed by fire and sword killed innumerable bodies of the Martyrs: but infi∣nite soules of men by their devilish doctrine.

Whoremongers] Such indeed are all impure adulterers and fornicatours, [ 5] whom God will judge. Notwithstanding the Romane Clergy, are the chiefe Adul∣terers and whoremongers, who under pretence of vowed chastitie, have long agoe polluted the Christian world with whoredomes, adulteries, sodomie, and filthy secret lusts.

Sorcerers] Or such as mingle poysoned cups, [ 6] * 1.190 or serving the devil by magical Art, and so are hurtfull unto men. Many Popes and Monks have excelled in this kind of wickednesse: never was Magicke more used or esteemed of, then in the Pa∣pacie: Never were Kings and Princes in such danger of beeing poysoned as by these men.

Idolaters] Among these indeed are comprehended Pagans who worship false Gods, [ 7] * 1.191 for the true: Govetous men, whose Mammon is there God: Epicures who make a god of their belly. For all these are Idolaters: but no Idolatry is so horrible, as is in the Papacie, where under the Image of God and Christ, and of the Saints, Idols of wood, stone, gold, and silver, are religiously worship∣ped and adored.

All Lyars] That is, [ 8] * 1.192 all Liars, and framers of lyes in generall, adversaries of trueth, of whom it is said: Lying lips are an abomination to the Lord: Every lyar is of the devill, the father of lyes. But the Papacy is as the very sinke of falsehood. Their head the Pope is a lyar, falsely affirming himselfe to be Christs Vicar, Peters Successour, Monarch of the Christian world, Head of the Church, and Lord of Kings and Emperours. Their Religion and whole worship is false. Their do∣ctrine of meritorious works, of Purgatory, of satisfactions, is false. Their Do∣ctors are lyars: To bee short, their blasphemies and calumnies, by which they continually defame the Gospell of Christ, are most false. Thus we see whom the threatning respects. Now for the punishment.

They shall have their part in the Lake] An Hebrew Phrase: * 1.193 Fire and brimstone is the part or portion of their cup: Jehovah the part of my portion and of my cup. They shall be the portion of Foxes. So PETER to Simon Magus. Thou hast nei∣ther part nor lot in this matter. By an Allusion unto Heires, among whom the in∣heritance is divided into certaine parts, that every one may have his due portion. Now because he had said, that such as overcame, should inherit all things: Here on the contrary he saith: the portion of the wicked shall be in the Lake of fire, that is,

this shall be the inheritance of the ungodly. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the part of them. The Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of them, is after the manner of the Hebrews, a redundance or over-plus: And the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Is; or shall be, is wanting. Beza rightly, Is assigned, to wit, the sentence being now pronounced. For erewhile he said: all that were not written in the Booke of Life were cast into the lake of fire. * 1.194

Touching this Lake of fire and brimstone, we need not with idle Sophisters dis∣pute, what kind of Lake it is, and where, and what kind of fire, Elementary, or not. AVGVSTINE: This fire, saith he, in what part of the world or things it shall be, is I think known to no man. * 1.195 On which place Ludovicus Dives pleasantly jesting and de∣riding the vanitie of Sophisters: what, saith he, to no man? O Augustine, thou hast not heard our Scholasticall Swash-bucklers: of whom the least in degree, is not ignorant, that it shall be that Elementary fire, whose abode is between the Ayr, and the Globe of the Moone, namely it being to descend. But if thou approve not this, there will not some be wanting to swear religiously, that this fire shall proceed from the heat of the beams of the Sunne, raised in the middle Climate of the Aire, most thicke and ardent beames closing there together, as it were into an hollow glasse or mirrour. But it is no wonder. In thy time (O Austine) there was no such use of fire, as now: seeing, not to speake of Divines, our Philosophers, whither it be in the middle of December, or in the middle of July, they with mouth, hands, and feet, handle and treat of nothing but fire. Of Philosophers they become Divines, and so transferre this kind of Philosophy into the more sacred Schooles. They therefore can more casily define the fire, then either Thou, thy equals, or Praedeces∣sours. Thus hee.

These delights therefore we leave unto incendiary Monkes, who from the fire of Purgatory and Hell doe daily warme their Kitchins: and daily threaten the E∣vangelicall Heretickes with fire and fagots. The Holy Ghost himselfe inter∣prets this Lake, and this Fire, not by the place or matter, but by the miserable con∣dition thereof, Which is the Second Death] Of which Chap: 20.6. * 1.196 They that have part in the First Resurrection, on such the Second, that is, Eternall Death hath no power: which shall be the casting of the damned with the devill and the Beast into everlasting torments. For the first death is the falling away of the Soul from God. The remedie whereof is the First Resurrection, which is a raising of the Soule from the death of sinne, through Faith and Repentance in this Life. These are not in danger of the Second death: because they shall have part in the Second Resurrection, which is a raising up unto life and eternall glory. See what was said before Chap. 20.5.6.

The Second Part of the CHAPTER. Beeing a Speciall VISION and Type of the Heavenly Jerusalem.

• 9. And there came unto mee one of the seven Angels, which had the seven Vials full of the seven last plagues, and talked with me, say∣ing, Come hither, I will shew thee the Bride, the Lambes wife.
• 10. And he carried me away in the Spirit, to a great and high Moun∣taine, and shewed me that great City, the Holy Ierusalem, de∣scending out of Heaven from God.
• 11. Having the glory of God: and her light was like unto a stone,

• ...most pretious, even like a Iasper stone, cleare as Chrystall.
• 12. And had a wall great and high, and had twelve gates: and at the gates twelve Angels: and names written thereon, which are the names of the twelve tribes of the children of Israel.
• 13. On the East three gates, on the North three gates, on the South three gates, and on the West three gates.
• 14. And the wall of the Citie had twelve foundations: and in them the names of the twelve Apostles of the Lamb.
• 15. And he that talked with me had a golden reed to measure the City, and the gates thereof, and the wals thereof.
• 16. And the City lyeth foure square, and the length is as large as the breadth: and he measured the Citie with the reed, twelve thousand furlongs: the length, and the breadth, and the height of it are equall
• 17. And he measured the wall thereof, an hundred and fourty and four cubits, according to the measure of a man, that is, of the Angell.
• 18. And the building of the wall of it was of Iasper, and the Citie was pure gold, like unto cleare glasse.
• 19. And the foundations of the wall of the Citie were garnished with all manner of pretious stones. The first foundation was Iasper, the se∣cond Saphir, the third a Chalcedony, the fourth an Emerauld,
• 20. The fifth Sardonix, the sixt Sardius, the seventh Chrysolite, the eight Beryl, the ninth a Topas, the tenth a Crysoprasus, the ele∣venth a Iacinct, the twelfth an Amethyst.
• 21. And the twelve gates were twelve Pearles: every severall gate was of one Pearle: and the street of the City was pure gold, as it were transparent glasse.
• 22. And I saw no Temple therein: For the Lord God Almighty, and the Lamb, are the Temple of it.
• 23. And the City had no need of the Sun, neither of the Moone to shine in it: for the glory of God did lighten it, and the Lambe is the light thereof.
• 24. And the Nations of them which are saved, shall walke in the light of it: and the Kings of the Earth doe bring their glory and honour unto it.
• 25. And the gates of it shall not be shut at all by day, for there shall bee no night there.
• 26. And they shall bring the glory and honour of the nations into it.
• 27. And there shall in no wise enter into it any thing that defileth, nei∣ther whatsoever worketh abomination, or maketh a lie: but they which are written in the Lambes booke of life.

THE COMMENTARY.

9. AND there came unto me one of the seven Angels] Hitherto of what John saw and heard generally. Now followes a speciall Vision and Type of the Heavenly Ierusalem, in which is alle∣gorically shadowed out, not so much the pleasantnesse and magnificence of the place, in which we shall bee in blessed∣nesse, in the highest Heaven, as our future unspeakable blessed∣nesse it selfe. For this Citie is not Heaven it selfe, but the glorified Church in Heaven: for bee calleth the Citie here described, the Bride and Wife of the Lambe. But the Bride and Wife of the LAMBE, is not Heaven, but the glo∣rified Church.

Now he recordeth, as we shewed in the Analysis, first the occasion of the Vi∣sion: secondly the manner and place of the Vision: lastly the Vision it selfe.

The occasion is in this verse. Hitherto Iohn stood in the desert, where he was carried in the spirit by one of the seven Angels, pouring forth the Vials, * 1.197 to see the judgement of the great whore sitting upon the Beast. What things he there saw and heard, he hath declared at large. Now that same Angell being one of the seven Pourers forth of the Vials, (for I understand it of the selfe same, who seemed, as above I said, to be the seventh, pouring out the last Viall into the Aire, and proclaiming the end of the world) comes unto Iohn] that is, returnes unto him, (for undoubtedly he had turned aside) and as before he had said: Come hither, * 1.198 I will shew thee the judgement of the great whore: So now he saith, I will shew thee the Bride, the Lambes wife. A wonderfull affabilitie of the Angell, touching which above: without being demaunded he is present, undoubtedly by Gods Com∣mandement, now to shew unto Iohn, to whom before he had shewed horrible things, things acceptable and pleasing. Before he saw a most filthy Harlot, the Beasts Whore: now he sees a chast Spouse, the Lambes Wife. This Bride is the glo∣rified Church. Therefore he cals her the Lambes wife, now deservedly brought and delivered unto the Heavenly Marriage Feast.

But how saith he, I will shew thee] Seeing Iohn saw her before ver. 2. I an∣swer: he had seen her a far off, being in the wildernesse. But now he is invited to looke upon her more neer at hand. Hitherto the occasion.

10. And he carried me away in the spirit] This is the third time, that he was ravished in the Spirit: First in the Ile Patmos, Chap. 1.9. which ecstasie or trance was without any locall translation. Secondly when he was carried into the Wildernesse, Chap. 17.3. Thirdly now beeing carried to a great moun∣taine. In Chap. 12. v. 18. it is said, he stood upon the sand of the Sea, when he saw the Beast ascending out of the Sea: But that place hath it ambiguously 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the first and third person: neither is there any mention of an ecstasie. But here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee carried mee, saith he, in the Spirit, intimating a tran∣slation, not corporall, but visionall. Thus much for the manner of the Vision. He addes the place.

To a great and high Mountaine] Some from this Mountain observe divers Allo∣gories, touching the greatnesse and height of things caelestiall, and of the Church it selfe: applying to this the promise of God, Isa. 2.2. In the last dayes the mountaine of the Lords House shall be established in the top of Mountaines, and shall be exalted above the hils, and all Nations shall flow unto it: and many people shall goe and say, come yee, and let us goe up to the mountaine of Jehovah, &c. In which O∣racle is contained the calling of all Nations unto the Church of the New Testa∣ment, which of old was shadowed out by the Temple of mount Sion. But the present place respects not at all the gathering of the Gentiles unto the Church but the glorified Church is exhibited to Iohn from this Mountaine. Therefore I

see no other use of this great and high Mountaine, then that from it Iohn might the better view the Holy Citie and Bride of the Lambe.

And he shewed unto me a great Citie] He had promised before to shew him the Bride, the Lambes Wife, For which he shewes him a Citie: because the glorified Church is both the Lambes bride, and the Citie of God. A Bride, because of her Spirituall Marriage with the Lambe, and her Chastitie and Heavenly ornament, with which shee shall shine for ever with Christ. A Citie, because of the most magnificent building, comely order, invincible strength and steadfastnesse, by which she shall stand for ever against all the gates of Hell. The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here rather to be rendred by the latine word, Ʋrbs, then Civitas. For Civitas commonly signifies the multitude, and the priviledges of Citizens, but Ʋrbs the building it selfe, as the Wals, Gates, Streets, Palaces, Houses, Tem∣ples, &c.

He calleth it Great (as before v. 2.) viz. in largenesse, ornament and glory: for it is the great Citie of the Great God, full of Citizens.

Holy in purity and heavenly cleannesse, without all defilement and filthinesse.

The name thereof is Ierusalem, that is, where peace is seene: from the Hebrew Jireh salem, * 1.199 that is, to see peace: of old it was the head Citie of Judea, builded by King Melchisedec, as Iosephus writeth, and was the Court of David, the Seat of the Temple and divine worship, and a Type of the new Church: and therefore the glorified Church retaines the same name, because she shall see everlasting peace.

Comming downe from God out of heaven] It did then indeed visionally descend, that Iohn might see it: But in truth the Church also descendeth from Heaven, be∣cause hence it hath taken her originall, * 1.200 as being founded in the eternall election and love of God: and all the glory and happinesse she receiveth, is from the grace of God.

11. Having the glory of God] Being to declare the most magnificent structure of this Citie, he begins from the glory and light thereof. For Cities take not the least commendation from the qualitie and heathfullnesse of the aire, and plea∣santnesse of the place. This Citie for its aire and most healthfull situation, hath the glory of God, that is, the majesty of that inaccessible light, which God inha∣biteth, then which nothing can be thought on more excellent and glorious. This glory is expounded ver. 23.

And her light] The Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly, not light, but a lightsome body, casting forth light from the same. Two such great Lights God in the begin∣ning set in the Firmament, the Sunne and the Moone. What this is, he wil shew us in ver. 23. Now he speakes of the qualitie thereof, LIKE ƲNTO A STONE MOST PRETIOƲS, even like a lasper] By which Allegory he in∣timates the unspeakable excellency of the light. For a most pretious stone is incom∣parable, most bright and most desirable.

Like a Jasper stone] This is a most noble Gemme, of it are divers sorts, of ex∣cellent vertue: * 1.201 and as Plinie writeth it is used in all the East, for a preservative a∣gainst the most pernicious poyson.

Like to Chrystall] Then which nothing is more bright, * 1.202 or cleare, striving as it were with the Sunne in brightnesse. See above Chap. 4.6. It sheweth there∣fore that the light of this Citie is not onely healthfull, dispelling all poysonous and hurtfull things: but also most bright. Why doth he not liken it to the Sunne? This Citie shall have neither Sunne nor Moon, but that which is clearer then the same: Perhaps also, because the heat of the Sun is troublesome: the coldnesse of the Moone is usually hurtfull to the body, but here shall bee nothing either troublesome or hurtfull.

12. And had a wall] Now he describes the parts of the Citie most obvious to the sight, externall and internall. Hee begins with the wall, compassing the streets about: for it is convenient that a Citie bee invironed and fortified with wals, that the lives and estates of the Citizens may be preserved from the incur∣sions

of adversaries and wild Beasts. For wals are called Mania a muniendo of fortifying. These must be high, thicke, and strong. Such was this wall: great in thickenesse, and very high: as in ver. 17. ANDREAS saith: By this wall, we may understand the hedge of Gods safeguard and protection. Wherefore it signi∣fies, that the life and safety of the glorified Church is sure, and in no danger of externall force or hurt: because the wall of Gods omnipotencie defendeth and keepeth the Citie. But it will not hence follow, seeing the safety of the glori∣fied Church is out of all danger, that therefore there is no need of this wall. For this very security is here signified by the Allegory of a wall.

And twelve gates] In the wall, gates are made, for the Citizens and others to go out and in. This wall hath twelve gates, excellently placed, guarded, and beauti∣fied. For all the gates have Guardians to keep them, not men, but Angels, who are watchfull, strong, and unwearied. Every one hath Emblems written on it: the names of the twelve Tribes of Israel: Three gates are ordered unto the severall corners of the world: that there might bee most easie accesse from all parts unto the same.

By the Gates they understand the doctrine of the Gospell, by which Heaven is opend unto us: by the Angels, the Patriarchs, Prophets, and Apostles: who by their preaching have shewed us the way to Heaven: and doe all belong unto this Citie. By the names of the twelve Tribes written thereon, they understand the full gathering of al the Elect of the Spirituall Israel into the same. Three gates stand towards the East, three to the North, &c. because this Church is gathered from all parts of the world.

Whether by the number of the Gates (being three on each side of the wall) bee a mysterie of the Trinitie (as Andreas supposeth) I neither know, nor date affirme: least according to the number of the Gates, the number of the divine persons should be also multiplied. It is more agreeable to observe here an Allu∣sion unto the type of the holy Citie described by Ezechiel, Chap. 48.30. for that also had twelve gates, named after the Tribes of Israel, viz. Three gates North∣ward: One of Reuben, one of Judah, one of Levi. Three Eastward: One of Ioseph, one of Benjamin, one of Dan. Three at the South: One of Simeon, one of Issachar, one of Zebulon. Three Westward: One of Gad, one of Asher, one of Naphthali. Now that Citie represents the Church Militant of the New Testament, because all the Tribes of the spirituall Israel, that is, all the Elect from al the corners of the Earth were to be gathered unto the same. Such also in this place is the repre∣sentation of the Church Triumphant in Heaven.

14. And the wall of the City] He commends the strength of the wall from the foundations, on which it was built. For without a firme foundation a wall is ruinous, and must needs decay. The foundations he saith are twelve, the preti∣ous materials whereof, are expounded ver. 19. to wit, so many pretious stones, most firmely sustaining this wall, and having the Names of the Apostles in them.

But Christ is the onely foundation, holding, and keeping up the Church: * 1.203 nei∣ther can any other be laid, &c. How then are the Apostles foundations? And if the Apostles be foundations, then saith BRIGHTMAN, this is not that Eter∣nall Citie in the Heavens. I Answer: * 1.204 Iohn saith not that the Apostles are foun∣dations. But that the names of the Apostles were written or graven on the foun∣dations, that is, they were called after the names of the Apostles, one being cal∣led Peters, another Iohns, &c. Why so? for honour sake, because the Apostles in this Citie shall excell others in glory. But why written in the foundations? Be∣cause they by their preaching laid the onely foundation, which is Christ. For what Paul saith of himselfe: As a wise Master-builder I have laid the foundation: that every one of them could say also of himselfe. Which is the reason, that how∣ever the foundation bee but one, yet he saith they are twelve, according to the number of the twelve Apostles, because that one Foundation was so fully laid by

every one of them, * 1.205 as there might seem to be twelve foundations, the same being as it were laid twelve times, or by the twelve Apostles.

But why is Paul omitted, seeing he laboured more then the twelve? Because at first CHRIST chose twelve onely, unto whom Paul was afterward added, co∣ming as it were into the labours of the rest. But seeing the names are not expres∣sed, no one of the Apostles can be said to be omitted.

Of the Apostles of the Lambe] Or of Iesus Christ: for so the Apostles stile themselves in their Epistles.

15. And he that talked] Now also he describes the most ample and absolute figure of the Citie: first shewing, whence he received the exact knowledge ther∣of: viz. from the Angels measuring.

He that talked with me] That is, one of the Angels of the seven Vials, who had said before unto me, Come hither, I will shew thee, &c.

Had (in his hand) a golden Reed] That is a measuring Instrument to mete the wall and gates, like as Master-builders use to examine the whole building by a measuring rule, whither all things do well agree. Now the end of measuring was to make known the quantitie, so as Iohn might precisely understand and de∣scribe unto us the most absolute figure of this mysticall City. This also is taken out of Ezech. 40.5. where the Prophet saw the Architect Angell of the Church, that is, Christ with a measuring Reed of six Cubits and foure fingers, to measure the Court of the new Temple, and of the situation, and of the City.

16. * 1.206 And the Citie lyeth foure-square] The City he describeth to be just foure square: which kind of forme is most solid, constant, and perfect: because the longitude and latitude of all the parts is equall: for this Citie equally con∣sisteth of all the Elect: wherefore hee denotes the immoveable firmenesse of the same.

The quantitie is 12000. Furlongs, which make 375. Germane miles. It is am∣biguous, whether this were the measure of the whole Circumference: or of eve∣ry of the sides or squares of the Citie: If of the sides, then the Circumference was 48000. Furlongs, that is, 1500. Germane miles: but the whole Circumfe∣rence seemes to be noted: so that every side contained 300. Furlongs, that is, 93. Germane miles and three quarters.

Therefore this Ierusalem is far greater then Babylon of old, * 1.207 which as Herodo∣tus describeth was foure square, in Circumference 480. Furlongs, that is, fif∣teene Germane miles: each side 120. Furlongs, that is, three Germane miles and three quarters. It had also a great and high wall, fiftie royall Cubits in thicke∣nes, and two hundred in height, of Brick stone and morter. But this City is much more magnificent and strong. For Babylon was taken by Cyrus, by Alexander, and spoiled by divers adversaries. But this is inaccessible, and cannot be vanqui∣shed by any enemy, but remaines stable for ever.

17. And he measured the wall thereof] Thus much of the Cities Circumference: The measure of the wall was 144. Cubits. Therefore hee rightly cals it a high wall, which no adverse power can easily overcome. Hereby, saith Andreas, is signified the fruitfulnesse of the doctrine of the Apostles: for the measure of the wall is made up by multiplying the twelve Apostles by 12. A Cubit com∣monly is from the Elbow unto the fingers end: hence the measure of a Cubit, is sixe hand-breadths or 24. fingers. So much is the common Cubit. The Roy∣all Cubit, saith Herodotus exceeded the common by three fingers. The Geome∣tricall Cubit is as much as six ordinary Cubits. * 1.208 Here wee may understand or∣dinary ones, which seemes to be intimated by the following Addition: This is the measure of a man, that is, of the Angell] The meaning is, that the Angell mea∣sured according to the ordinary measure of men. But BRIGHTMAN de∣mands, what use there is of this kinde of measure in Heaven? But by the same reason we might aske what of the Angels measuring on Earth? Iohn saw the Citie out of Heaven. Therefore he saith it was measured of the Angell by

the measure of a man, that is, commonly used among men.

18. And the building of the wall] He goes on to set forth the excellency of the wall, foundations, and the whole Citie from the incomparable worth of the matter. The wall is built of Jasper. Before he said, that the light which the Citie had (in stead of the Sun) was like to Iasper, cleare as Chrystall. Who ever saw the like? Historians commend the wall of Babylon for the height, thicknesse, and soliditie of the matter, which was brick, with sand, Pich and mortar betwixt the same. This wall is of meer Iasper, a pretious stone. Therfore this structure of the wall denotes the happie and alwayes flourishing life of the Saintes.

The citie was pure Gold] The raritie and worth of gold is commonly known, * 1.209 and Plinie commends it largelie: for it is a most pretious metall, and being often tried in the fire, comes out very pure & without drosse: not consumed by the use ther∣of as other metals. Such is the excellent matter of the whole citie: wholy Gold, and that most purely cleansed from all drosse: what can be more excellent, more desirable then such a citie. That of Horace is known:

Auri sacra fames quid non mortalia cogis pectora?

Now if wee are taken up with a desire of Gold, * 1.210 why should wee not long much more after this Golden Citie? All other gold how excellent soever it bee, is corruptible, as Peter witnesseth. This is incorruptible, because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pure from all dregs of corruption.

Like to cleare glasse] The wonderfull brightnes of the City glistering with gold, like pure glasse, as it were Chrystall. The former belongs to the excellency of the matter: the latter unto the brightnesse thereof. Gold shineth, and is solid: Glasse is cleare, but not solid. Therefore it is both a Golden Citie, and brightly shining in glory. The Holy Ghost found nothing so pretious, so beautifull, and deare unto us whereby enough to commend the excellency and splen∣dor of the Caelestiall Citie, that so our hearts being drawne off from the filthy de∣lights of the world, hee might stirre us up to long after the Heavenly Ierusalem. Now this most pure gold and most pure glasse sufficiently argues, that this Type is not as yet sutable unto the Church Militant on Earth: for she is not yet wholly gold, not yet wholy bright, but is mixed and obscured with diverse dregs of sin, so long as she defiles her feet with the dirt of this world. Therefore undoubted∣ly this is the Heavenly Ierusalem.

19. And the foundation of the Wall] The matter of the Wall and Citie being expounded, hee also sets forth the matter of the Foundations, not lesse pretious: gold they are not, but pretious stones, more pretious then gold. And this serves to the decorum or grace of the matter. For gold in regard of its lustre and purity is set forth to the view of men, digged out of the Earth, not put into the same: But foundations of buildings are digged deepe into the earth, being ordi∣narily of stone (because of its incorruptible solidity) to support the building-Therefore the foundation of the wall of this Citie, are of stones, not cut smooth or made of bricke, but of most pretious and polished pearles. In that hee saith, they were garnished with all manner of pretious stones: it may be understood, either that all the foundations were adorned with diverse pearles, or that they were all of whole gemmes, as it were so many props and pillars of the wall: which latter is more agreeable to what followes.

Now because the twelve foundations have the Names of the twelve Apostles, * 1.211 Ribera labours much about the order 〈◊〉〈◊〉 which wee should follow in the num∣bring of the Apostles names.

But Iohn saith not that the Apostles were Foundations, but that the Names of the Apostles were written in the foundations. Besides, the same order of the Apostles is not every where observed in the Gospell, as Mat. 10. Mark 3. Luk. 6. Act. 1. which he himselfe confesseth. For although Peter be alwayes set in the first place

(not that he was Prince of the rest, but because he was first called, as Chrysostom and Theophylact have well observed) yet in the rest the order is not kept: for sometime Andrew is second, sometimes Iames, sometimes Iohn: sometime Iohn is the third, otherwhile Iames: sometime Iohn is the fourth, otherwhile Andrew, and so forward.

Furthermore he carefully enquireth which gemme is to be applied to each of the Apostles. Also he searcheth out the reasons and manner scrupulously, wherfore, and how this stone should agree to this, or that Apostle.

But verily, seeing there is no certaine order of the Apostles set downe in Ho∣ly Writ, this labour of his is frivolous: Neither was the Angell troubled a∣bout the same: but counted it sufficient to name every one of the foundations by severall stones.

BRIGHTMAN sheweth another mysterie in the pretious stones: for hee thinkes that by them are denoted, not the twelve Apostles, but so many Iewish Doctors, who shall become Teachers of the Christian Church, and beare the names of the Apostles, because they shall succeed them in number and society of rewards: and that generally the common excellency of the gemmes shadowes out the dignity of those Evangelicall Doctors: But that the severall gemmes sig∣nifie in what Regions and Places these Preachers of the Gospell should severally arise, like as pretious stones grow in divers places: some in the East, some in the Indies, others in Scythia, or in Persia, &c. The which how solid it is, I leave unto the judgement of others.

Andreas observeth that eitht of these twelve gemmes were of old set in the high Priests Breast-plate: (foure onely being changed) whence he draweth the consent of the Old and New Testament: Yet the excellency of the latter. But to let this passe, we come to the stones themselves. [ 1]

The first Foundation was Iasper] Here wee had need of an Artist or Lapidarie, * 1.212 fully to lay open the nature and vertue of every of these stones: and the inter∣pretation also of the Angell to discover the mysteries of them. For mine owne part, I confesse my ignorance in the same. Therfore leaving these hidden myste∣ries, I will onely shew the opinion of some Authors touching these gemmes.

Diverse vertues of the Iasper are recorded by Writers saith FRANCISCVS RVEVS: * 1.213 But that which by the Indians is called Grammatias, by others Po∣lygrammos, and which is somewhat like to the Emerauld in its green brightnesse, is the most excellent.

By this, saith Andreas, in probability the Apostle Peter is signified: because he bore Christs death in his bodie, and alwayes shewed a lively and flourishing love towards him, &c. But this undoubtedly the rest of the Apostles had also aswell as Peter, and were crowned with Martyrdome for the sake of Christ, being full of lively and flourishing love towards him, unto the end.

The second Saphir] This is a gemme of the East Indies: [ 2] The Medes also have excellent ones: * 1.214 It is in colour like the clearest skie, blue, and as it were repre∣senting transfused clouds. It asswageth lust, and therefore is chiefly used by such as love chastitie: which makes me to wonder why Interpreters do not attribute it to Iohn, who onely, as it is thought, was unmarried. But Ribera appropriates the same to Andrew: CAESARIENSIS to Paul because of its bluish colour like to the Heaven: for Paul was rapt up into the third Heaven.

The third a Chalcedony] PLINIE cals it Carchedony. [ 3] Andreas noteth, that for the Chalcedonie, * 1.215 there was a Carbuncle in the Breast-plate: and that perhaps it is here to be understood. And Plinie testifies that Carchedonie is a kind of Car∣buncle. It is said to be engendred of the Heavenly showres falling at Thebae in Aegypt. They affirme also that they are found betwixt Basilea and Argentina. It's of the colour between the Beryl and Iacinct, or a purple colour: and out of Loraine comes red ones also. They say it is good against the symptoms of the blacke choller, that is, sadnesse and feare. And being made warme it drawes

out splinters. This Ribera ascribes to the Apostle Iames: CAESARIEN∣SIS unto Andrew. [ 4]

The fourth an Emerauld] Of all pretious stones which are of a greene colour, * 1.216 the Emerauld is the most pleasant: for no colour is so delightfull to the eye. The best grow in the highest Mountaines of Scythia, and in Golden Mines. They write that it is of singular vertue against all kinde of poyson, as also the Falling-sickenesse which it driveth away, if it bee hung about the necke, or worne in a Ring. It is thought also to preserve chastitie: And they adde, that it strengthens the memory, refresheth the sight, and encreaseth wealth, &c. This therefore Ribera and Andreas attribute to Iohn. [ 5]

20. The fift Sardonix] Of this stone there are divers sorts. * 1.217 Those in the Indies are the most famous: the next the Arabian, in colour resembling a mans naile, and hence it takes its name: for Onyx signifies a naile. Now the Sardonyx in the upper part resembles the colour of a mans nayle, in the nether part the co∣lour of a Fish called Sarda: see more of this Rueus lib. 2. cap. 5. de gem. It is thought to drive away pride of mind, and other hurtfull affections. RIBERA attributes this stone to Philip: ANDREAS to Iames. [ 6]

The sixt Sardius] This is of a dark red colour. They say it expels fear, * 1.218 em∣boldens them that weare it, and frees them from poyson and charmes, stencheth the blood at the nose, rejoyceth the minde, and sharpens the wit. Ribera attri∣butes this to Bartholomew: Andreas to Philip. [ 7]

The seventh Chrysolite] It growes in Arabia: * 1.219 and also in Germany in the Mines of Misnia. The best are in India glistering somewhat like the Sea-speakles. They say it much helpeth the shortnes of breath. RIBERA appropriates this stone to Mathew: ANDREAS to Bartholomew. [ 8]

The eight a Beryl] It is one of the green and bright gemmes: * 1.220 such are the best which do resemble the greennesse of a calme and clear Sea. They grow almost no where but in India: they are wrought into a forme of sixe corners, by reflex whereof the colour (otherwise dimme) is raised. For else though polished, they scarcely shine. It is good, they say, for waterie eyes, sighes, and illnesse of the liver. Andreas because of its Sea-like colour, and place where it grows, appropriates it to Thomas, who by Sea journeyed even unto the Indians, being sent thither by God to bring that people to life and salvation. The which Ri∣bera also approveth. [ 9]

The ninth a Topas] The Topas is of a golden colour, * 1.221 mingled also with a kind of whitish greene tending to graynesse. Andreas saith it is not unlike to the red Carbuncle, casting forth a liquor like milk, which as some Authors affirm, helps the diseases of the eyes, and is medicinable against the irruption of blood, and presently, if laid to a wound stops its bleeding. It gaineth and looseth vertue according to the encrease and decrease of the Moone: whence they say it hel∣peth lunatick persons. This stone they ascribe to the Apostle Mathew. [ 10]

The tenth a Chrysoprasus] Or as PLINIE calleth it Chrysoprasius, * 1.222 signifying gold and greennesse. For this stone is green like a Leeke, inclining to the colour of gold. It refresheth the powers of the heart, and helpeth the weaknesse of the sight. This Caesariensis ascribes to Iudas Thaddaeus: who, as he saith, preached to Abgarus King of Edessa, that Christs Kingdome is denoted by gold, and his death by greennesse: which indeed Eusebius recordeth, Hist. Lib. 1. Cap. 13. extremo. [ 11]

The eleventh a Iacinct] This stone is named after a flower of the same name, * 1.223 whose violet colour resembles the purple, though they make a threefold diffe∣rence thereof. For some do incline more to red, being of a fiery purple colour, which they say are most esteemed. Others yellow, resembling Saffron, and are more darke then fire. Thirdly others are yellow, and inclining to blew, and thence are called Saphirins, being the most pretious as some affirm: because this stone by its colour seemeth to comprehend the nature both of the Jacinct, and of

the Saphir. It causeth sleep by its coldnesse, preserves the powers of the heart, and such as wear it are kept, as they say, from the raging pestilence. And therfore it is hung about the necke for a preservative, as neer the heart as may be: some affirme that the Iacinct encreaseth wealth, the which thing I do beleeve it will ef∣fect in such as have abundance of these stones. Andreas appropriates it to Simon. [ 12]

The twelfth an Amethyst] Among the violet coloured stones, * 1.224 the Amethyst is of chiefe reckoning, of which indeed there are divers sorts. Those of India chal∣lenge the supremest majestie, resembling the most absolute Purple. After these, the Arabian, Armenian, Egyptian, and those of Galatia: the worst grow in Cyprus. Notwithstanding all of them in some kinde resemble the violet: Neither is the Amethyst much unlike the Iacinct, as Plinie noteth. The difference is this, that the brightnesse of the Amethyst, * 1.225 is mixt in the Iacinct. It seems to take its name from the vertue thereof: for Aristotle writeth that the Amethyst beeing laid to the navel, first drawes the vapour of the wine to its selfe, then dispels the same, and so preserves him that weares it from drunkennesse: Whence this Pearle is a Conservative of temperance: being derived from the Privative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be drunk. They ascribe it to Mathew the last Apostle.

They who desire to know more about these stones, may consult with Artists and Naturalists, as Plinie, Isodore: and in speciall Franciscus Rueus his Book tou∣ching pretious stones, whence I have briefly taken most of these things. It is enough for us to observe, that by so many pretious stones (then which nothing in the world is accounted more pretious,) is signified the excellency and firmnesse of the foundation of Salvation, * 1.226 the which indeed is, and for ever shalbe but one onely, viz. CHRIST IESVS. But set forth under the names of the twelve A∣postles: because all of them laid the same fully by their preaching, all of them (I say) adorning it by their excellent Faith, admirable Charity, unwea∣ried Diligence, unconquerable Constancy, and at last gloriously confirmed the same with their blood, laying downe their Lives for the Gospels sake.

21. * 1.227 And the twelve gates] Christ is the onely gate of Salvation, who saith: I am the doore, by me if any man enter in he shall finde pasture: I am the way, the truth, and the life, no man commeth unto the Father but by mee. Notwithstanding here are twelve gates, according to the number of the twelve Tribes of Israel, as in ver. 12. or according to the number of the twelve Disciples of Christ, as it seems to Andreas: because by their ministerie we come to know the dore and way of Sal∣vation: so that they may not unfitly bee called by a Metonymia the twelve gates, for the twelve Keepers of the Gates.

The worth of the gates is set forth by the excellency of the matter. For all of them are of most pretious pearles. * 1.228 Gemmes and Pearles do differ. For Gemmes are little pretious stones of divers colours growing in the earth, and are reckoned among Metals, called by the Germanes EDELGESTEIN. Pearles also are little pretious stones, white in splendor, but growing in shelles. They are sometimes called in Latine Ʋniones: because two together are never found in one shell, * 1.229 according to Plinie.

They seeme to signifie that the Teachers of Righteousnesse, who have shew∣ed the use of the Gates to bring many to Christ, shall shine like unto glorious Pearles in the Heavenly Ierusalem. Notwithstanding all these pearles shall re∣ceive their brightnesse and excellency from that one most pretious Pearle, * 1.230 which is Christ Iesus.

And the street of the Citie was pure Gold] Hitherto of the externall stru∣cture and ornament of the Citie. Now hee also will shew us the inward beau∣ty thereof.

The street] Greek. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which denotes the publick wayes of the City. BEZA renders it Market-place called in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spacious place of the Citie commodios for publicke meetings and driving of trade. His reason is

because in Chap. 22.2. In mid'st of the street, seems to be put for, In the Market∣place. And because it is said in the singular, Street, whereas usually there are many streets in a Citie, and but one Market-place. The sense is the same: for all the streets do lead to the Market. The streets and Market-places of a Ci∣tie are faire, if paved with flint, tyles, and smooth stones: and yet (by reason of continuall use) they can never be free from durt. But the street of this Citie is much more curious. It is all gold, and that most purely purged of all drosse, cleare as glasse, like unto the whole Citie, ver. 18. Now who should dare with defiled feet to tread upon a golden Pavement, and a golden Street? Therefore here is signified the inward cleannesse and unutterable brightnesse of the Ci∣tie, together with the most pure and sweet habitation and conversation of the Caelestiall Citizens.

The Market, or rather Court may also metonymically be taken for a civill Com∣mon wealth. This is wholly of gold. Therfore golden righteousnes shal have place among the Citizens. But the gates of the new City in this life, that is, of the Church-Militant are not yet pure gold, but carry much durt, by which the feet of such as walke thereon, are defiled, and have need of continuall washing. Also the Market or Court is not all gold, but as yet subject to many strifes, injuries, and troubles. So that this Golden-Citie cannot bee applied unto the Church-Militant.

22 And I saw noe Temple in the same] Two things are the principle Orna∣ments of a Citie. The Court, and Temple. In the former judgement is admini∣stred. In the Temple religious worship is performed. The first he saith is of pure gold: for in the new Heaven and in the new Earth shall dwell righteousnesse, not in civill contracts, or distribution of civill goods, which then shall cease: but because in the most sweet converse of the Saints, unrighteousnesse shall have no place. He saith not that he saw a Temple of gold in the Citie, for had hee so said, it had bin no great matter: seeing Solomons Temple did glister with pure gold within, by which splendor the magnificence of Christs spirituall Kingdome was figured out. Therefore he saith: I saw no temple therein: whereby hee distinguisheth this Heavenly Citie, from the Earthly Ierusalem, in which there was a glorious Temple dedicated to Gods worship. But in the Coelestiall Ierusalem Iohn saw no temple: for here is no need of a place for Church gatherings, preaching of the word, administration of Sacraments, Rites, and outward excercises of Religion: * 1.231 because the Ecclesiasticall Ministerie shall be no more, neither shall God be ser∣ved with externall worship, the which in this life he requires of us, to the end he may be honoured of us, and our weaknesse and piety sustained by these out∣ward helps: for then all rule, authoritie and power (both Ecclesiasticall and Poli∣ticall) shall be abolished, 1 Cor. 15.24. Then shall the Oracle of Jeremy be full∣filled: And they shall teach no more every man his neighbour, and every man his bro∣ther, saying, Know the Lord: for we shall all from the least unto the greatest bee fully (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) taught of God. And therefore no use of a temple.

For the Lord God] Least it should bee thought that this Citie should want so necessary an Ornament (for what Citie can bee perfect without a temple, and Gods worship?) hee sheweth that God himselfe and the Lambe shall bee for a temple unto it: However therefore it hath no Temple of stone, Marble, or gold, yet it shall not be destitute of a temple, or performe no worship unto God: for God himselfe and the Lambe shall be the temple of it. And as now God is worship∣ped and praised with Hymnes and spirituall Songs in Temples: So then all the Saints shall exult in God himselfe, and in the Lambe himselfe, with eternall prai∣ses, Iubilees, and Songs. For then God shall be all in all: because hee shall fill all things with joy and with his majesty. Then shall the Saints worship before God, and rejoyce in him without ceasing from one Sabbath unto another, * 1.232 as a∣bove he said: They shall stand before the throne, serving God day and night in his tem∣ple: which temple is here shewed not to be materiall, but God himself, the mea∣ning

is: In his temple, for, in God himselfe, who shall be a temple unto them.

Mention also was made of the Coelestiall Temple in Chap. 11. ver. 1. & Chap. 15. ver. 5. But that temple was onely visionall, shadowing out the Church-Militant. Notwithstanding that in Chap. 11. ver. 19. And the temple of God was opened in Heaven, we applied not unfitly to the Triumphant-Church, because it was the end of the third Vision touching the Catastrophe of all calamities.

In that he joyntly makes God and the Lambe to bee that one temple of the Saints, * 1.233 it is a cleare Argument of Christs Deity. For if Christ be the temple of all the Saints, of necessity He must be immense, omnipotent, and infinitely good, as God himselfe.

Now hence againe their opinion is overthrowne, who interpret these things of the glory of the Church-Militant. For neither the Church during her war∣fare in this life, can no more be without a Temple or Church gathering, then to want the outward ministerie it selfe.

23. And the Citie had no need of the Sun, neither of the Moone] He expoun∣deth what in ver. 11. he had said touching the light of the Citie. In this life no Citie can subsist without the light of the Sunne and Moone. But our Citie shall need neither: because it shall enjoy a farre greater light: the glory of God himselfe and of the Lambe, that is, that unapprochable light, in which God dwelleth.

He doth not say that it shall have no Sun, * 1.234 nor Moon, but that it shall not need them to shine in it: closely intimating, that then indeed these lights shalbe (for neither shall the New Heaven be deprived of the ornament of the brightest stars, which are now so glorious in this present Firmament, yea according to that of Isaias, * 1.235 the light of the Moon shalbe like the light of the Sunne, that now is, and the light of the Sun shalbe seven times more bright) but then they shall not serve for use of light, as now. For there shalbe no need of a created light, when the increated light, Gods immense majesty shall enlighten us. Wherefore even as now the greater light doth obscure the lesser: so then the glory of God shall darken the light of the Sunne and Moone. Therefore the whole Citie shall shine continu∣ally with the immense light of divine majesty, being subject to no change of dayes and nights, which now the continuall risings and fallings of the Sun and Moone doe effect, so as there is no Citie in the whole world, no not under the Pole, which hath alwayes light. For although the Polarie Regions have the light of the Sun six months: yet afterward the Sun going under the Horizon, they are as ma∣ny months in darknesse.

And the Lambe is the light thereof] In the light also he joynes the Lambe unto God, to shew that the majesty and glory of both is equall. For however the Lambe in respect of his most glorious flesh shal bee under God: Notwithstan∣ding in the majesty of his Deity, he shal be that one light of the Citie, with the Father and the Holy Ghost.

Furthermore this place cannot be applied unto the Church Militant. For she shall need and enjoy the light of the Sunne and Moone, all the time of her war∣fare in this life.

But the contrary opinion appeares rather to be confirmed, * 1.236 because al this seems to be taken out of the Prophesie of Isaias touching the illumination of the New Church under Christs Kingdome in this Life: Then the Moone shall be confoun∣ded, * 1.237 and the Sun ashamed, when the Lord of Hosts shall reigne in Mount Sion, and in Jerusalem. And afterward: The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee: but the Lord shall bee upon thee an everlasting light, and thy God thy glory. Thy Sun shall no more goe downe, neither shall thy Moone with-draw it selfe: for the Lord shall be thine everlasting light, and the dayes of thy mourning shalbe ended.

I ANSWER: We must indeed confesse, that the Prophet speaketh of excellent graces, and of a glorious light of doctrine and knowledge that shal be

under Christs Kingdome in the Church of the New Testament, which light shal excell the shadowes of the types of the Old Testament, like as the glory of God himselfe surpasseth the Sun and Moone: so it is said figuratively: The Sun shall shine no more in thee: nor the Moone give light any longer unto thee: because Iehovah shall be thy light for ever: for: the shadowes and types of Sacrifices and Burnt-Offerings shalbe no more: because Christ being exhibited (who is as it were the Sunne of righteousnesse) the New Church shall shine most gloriously beyond the Old, in the knowledge of the Gospell, and the mysteries of God, by the pou∣ring forth of the light of Gods Spirit upon all flesh.

But we deny, that this is the full sense of these Prophesies. For the Prophets almost in all their Oracles touching Christs Kingdome, prophesie not onely of the Inchoation, but also of the Consummation of the glory thereof. Otherwise the fulfilling but of very few of them could bee shewed in this Life. And this chiefly bewitcheth the Iews: in that they seeke and expect a literal accomplish∣ment of the Prophesies touching the Kingdome of the Messias, in this world: not observing that the Prophets with the beginnings of this Life, in which the glory of Christs Kingdome is onely begun, joyne also the full accomplishment which shal be at last in the life to come. Therefore the Oracles of Isaias tou∣ching the abolishing of the light of the Sunne and Moone, although they bee now fi∣guratively fulfilled: yet the literal accomplishment thereof shal be at last in the Church gloriously reigning in Heaven: And therefore they are rightly applied unto the illumination of this City in Heaven.

Neither are the Arguments for this opinion obscure in the Prophesies them∣selves. For saith the Prophet: Iehovah shall be upon thee an everlasting light. But Everlastingnesse is not of this Life. He saith also: The dayes of thy mourning shal be ended. Now the mourning of the Church shal not be ended in this Life: but in the Church-Triumphant, where God wil wipe away all teares from our eyes, there, I say, shal be no longer mourning, nor cry, nor death, nor sorrow, as in ver. 4.

24. And the Nations that were saved] Thus much of the building and glory of the Citie: Now also hee speakes of the Citizens, who they shal bee, what good things they shall enjoy: and who shalbe kept out of the same.

For the first, he saith, that the INHABITANTS of this Citie shall bee, THE NATIONS THAT ARE SAVED: consisting not onely of the com∣mon people, but Kings also: for he saith: Kings shall walke in the light of it, that is, shall eternally enjoy the glorious presence and majesty of God: * 1.238 And the Kings of the earth do bring their glory and honour into this Citie.

Here first it is demaunded if this Citie bee the glorified Church, how then are the Nations distinguished from the same, seeing the Nations that are saved, are nothing else but the Church it selfe?

I ANSWER: The order of the Vision is to be observed: for seeing he saw the glorified Church under the forme of a Citie: it was convenient that hee should see also some Inhabitants of the Citie. Although therefore the saved of the Nations be the Church it selfe: Notwithstanding he doth not unfitly distin∣guish the Church taken collectively; from the Church it selfe distributively conside∣red: for thus also an Earthly Citie may be collectively considered, as a Common∣weal or communitie of Citizens: and distributively as many, or particular Ci∣tizens. Adde to this, that the Nations are not the whole City: for the Elect Patriarchs, Prophets, and Iewes belong also unto the same.

Secondly it may be demaunded how the Kings should bring their glory into this Heavenly Citie, seeing all Authorities, Kingdomes, * 1.239 and Powers shall then be put downe: and that there shalbe no Kings then: and that in the Heavenly City, no earthly thing can be brought: Lastly, seeing all shal rather receive their glo∣ry there, then bring any into it? Which seemeth to be the chiefest argument of them who hold that here is intended not the Heauenly, but the Earthly

glory of the CHURCH in this Life. The Answer is easie.

First, we are to note that this verse also is taken out of Isai. 60.3. And the Gentiles, saith he, shall come to thy light, and Kings to the brightnesse of thy rising: the which is spoken indeed of the conversion of the Gentiles and Heathenish Kings. But, as before I said, that whole Oracle speaketh not onely of the inchoated glory of the Church in this Life, but with the beginning joynes the full accom∣plishment thereof that shalbe in the Heavens: as there it evidently appeareth in ver. 11.18.19.21. Wherefore that place is to be applied unto the Heavenly Citie, not as it began in this Life, but as it shall be at last consummated in the life to come. And the meaning is, that then that oracle shall truely and perfect∣ly bee fulfilled, when as the Nations that are saved, shall walke perfectly in the light of Jehovah: And that the KINGS also who in this life have brought their glory and honour into the Church, that is, subjected themselves unto Christ, shal enjoy the same light for ever and ever.

Therefore he intendeth not as if then there should be any Earthly Kings, to bring their earthly glory into heaven (for we shal al be Kings and Priests to God) but that the Kings which now bring their glory to Christ, shall together with the Nations walke in the light. This sense is confirmed by the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saved. So that then they shalbe saved already, and not after∣wards, * 1.240 as yet beeing in this life. I confesse we are saved also in this life, but it is in hope. But then they shalbe saved in deed: because they shall walke in the Everlasting light.

Thirdly also it may be demaunded, * 1.241 seeing hitherto in the Revelation the Kings of the Earth are called for the most part enemies of Christ, and followers of An∣tichrist, Chap. 6.15. & 16.14. & 17.1.18. & 18.3.9. & 19: 19. How they should here be reckoned among the Inhabitants of the Heavenly City.

ANSWER: They are here called Kings of the Earth, not that they shalbe Kings when they enter into this City, but because sometimes they were such. For in Chap. 17.16. it appeareth, that some (if not all) of the ten Kings of the earth which had given their power unto the Beast, should desert the Beast, eat the flesh of the whore, and burne her with fire: therefore some of them shalbe converted unto the Lambe, and with the Nations that are saved shall walke in the light of this Citie.

25. * 1.242 And the gates of it shall not be shut] This is the Second Part, viz. the fe∣licity and firme peace of the Citizens: the which while Cities enjoy they flou∣rish in riches and glory: but the peace, tranquility, and security of this City shal be perfect and perpetuall.

This he sheweth by two signes: One is,, because the gates shall not be shut by day. But thou wilt say, the gates of our Cities also are not shut by day. It is so indeed in time of peace: but in war, the enemy besieging a City, and labouring to break in, of necessity the gates must be shut, that the Citizens may be preserved from hostile invasion. But the gates of the Citie on high shal not be shut by day, but alwayes stand open: to signifie that there shalbe no danger of adversaries, but everlasting peace to the Citizens thereof.

For there shall be no night there] This is the other sign of their everlasting peace. For in the night while the Citizens sleep, the gates are shut, least they should be set upon unawares in the dark. There shall be no night: because the glory of God shal expell the darknesse by everlasting light, so that the rising, or setting of the Sun or Moon shal not cause night or darknesse. Therefore the Citizens shal ne∣ver sleep, or shut their gates for fear of danger. These things being spoken after the manner of men, do in some sort shadow out unto us that eternall security and peace, which we shal enjoy in Heaven.

To this also is applied out of Isaias, the 11. ver. of the said 60. Chap. (though there spoken in a sense somewhat different from what it is here) Therefore thy gates shalbe open continually, they shall not be shut day nor night, that they may bring unto thee

the forces of the Gentiles, and their Kings may bee brought: where is signified ano∣ther cause of not shutting the gates, then here. Here it shalbe of security: There for the exercising of spirituall trading night and day, that is, for the gathe∣ring of all Nations, and the Kings of the Nations unto Christs kingdom; There∣fore 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 spea∣keth properly of the state of the Church-Militant: and that the same is here ap∣plied 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 shalbe 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 un∣to the Heavenly City: because for this Earthly glory they shall receive Hea∣venly 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 abomina∣tion, 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: * 1.243 neither Fornicatours, nor Idolaters, nor adulterers, nor effeminate, nor abusers of them∣selves with mankind, nor thieves, nor covetous, nor drunkards, nor revisers, nor extortio∣ners, shall inherit the Kingdom of God. * 1.244 Because therefore Christ will judge accor∣ding 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 bea∣ring 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 al∣so 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 al∣so 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 com∣mendation of the Prophesie:) three persons are brought in speaking one after a∣nother, 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 re∣vealed: 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 kee∣peth, &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 pro∣voke

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. Be∣hold 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 mee to give to every man, &c. 2. From his eternity and constancy, ver. 13. I am Alpha and Omega. 3. From the profitable effect of the Prophesie. ver. 14. Blessed are, &c. that they may have right, &c. 4. From the hurtfull ef∣fect of wicked contemners, ver. 15, For without shall be dogs. 5. From his singu∣lar good-will to the Churches, to whom he would have the Prophesie revealed. This he sets forth by an Apostrophe ver. 16. I Jesus have sent: and by titles pro∣per to himselfe, I am the root, &c. 6. By an argument from the lesse: the Spirit, and the Spouse (the Church Triumphant) desire my comming, therefore every faithfull man in the Church-Militant ought to learne from this Prophesie much more to long after the same, ver. 17. And let him that heareth say come, &c. This he amplifies by the profitablenesse: Let him take water: and by the facility, let him take it freely. 7. From the inviolable authority of this Book, unto which no man upon paine of damnation may adde, or take ought there-from, ver. 18.19. For I testifie, &c. He concludes with a repitition of the promise of his sudden com∣ming: Surely I come quickly, and closeth up all with Amen, ver. 20.

Iohn applauds, or earnestly wisheth the same: Even so come Lord Jesus: and wisheth the grace of the Lord Iesus to all the Churches, and Saints, ver. 21. The grace of Our Lord, &c.

CHAPTER. XXII. The Former Part of the CHAPTER. Foure Commendations of the Coelestiall Citie.

1. And he shewed me a pure River of water of life, cleare as Chrystall, proceeding out of the Throne of God, and of the Lambe.

2. In the middest of the street of it, and of either side of the River, was there the tree of Life, which bare twelve manner of fruits, and yeelded her fruit every moneth: and the leaves of the tree were for the healing (or health) of the Nations.

3. And there shalbe no more curse, but the Throne of God, and of the Lambe shalbe in it, and his servants shall serve him.

4. And they shall see his Face, and his Name shall bee in their Fore-heads.

5. And there shalbe no night there, and they need no candle, neither light of the Sunne, for the Lord God giveth them light, and they shall reigne for ever and ever.

THE COMMENTARY.

AND he shewed me a pure River] He goes on to celebrate the excellencies of the Heavenly Citie, by attributing unto it all whatsoever may be required unto the necessity, pleasure, and happinesse of any Earthly Citie, that under these types wee might in some measure learne to conceive in our minds, and long after that unspeakable glorious blessednesse, which is laid up for us in Heaven.

To the necessity of a Citie belongs the having of healthfull and potable waters. * 1.245 Vnto commodiousnesse to have navigable waters. Vnto pleasantnesse to have Ri∣vers running through the midst of the streets. Hence the Citizens have cleannes, refreshing, much profit, and delight.

All these things are here in our Citie, even in a perfect and full degree. For it hath not a Cisterne, or Well, or one Fountaine of water to drinke off, but a whole River: not muddie, but most pure, like unto cleare Chrystall, not of corruptible water, but of living water, not running downe from the Mountains, whence Rivers take their originall, but proceeding out of the Throne of God and the Lambe: not running about the wals without, but watering the Market and Streets within: I pray what can be imagined more pleasant and beautifull then this City? who would not desire to be a dweller therein.

But here we are not to mind any thing Earthly. For thus God speakes to us as to children, and by earthly things which seem most faire and pleasant unto us, he in some measure shadoweth out the pleasantnesse of Heavenly things.

It seemes indeed to be in some kind an allusion unto the Earthly Paradise, which was watered by the River comming out of Eden running through the midst of it, and divided into foure heads. But that River was not cleare as Chrystall, but drawing filth along with it, neither was it of living water, but corruptible, nei∣ther did it proceed out of the throne of God and the Lambe, but out of Eden: name∣ly Euphrates, which is yet to this day in Mesopotamia and Babylon. Therefore the elegancy of the Earthly Paradise is nothing to the pleasantnesse of this Coe∣lestiall Citie.

It is also an Allusion unto Ezechiels waters, Chap. 47.1. whence the descrip∣tion of this is taken in a great part. * 1.246 But those waters do not equall the praises of this River. The difference in speciall is, that the waters in Ezech. came out of the Temple. But this River not so, (for the City had no Temple) but out of the throne of God and the Lambe.

The reason of the diversity is this, * 1.247 that the Vision of Ezechiel sets forth the state of the Church-Militant, under Christs Kingdome in this Life: and by the type of waters flowing out of the temple he shadowes out the doctrine of the Gospell, by which Christ (signified by the temple) should savingly water the whole world. Here is typed out the state of the Church-Triumphant after this life, whose Chrystaline River shall proceed no longer out of the temple, but immedi∣ately out of the throne of God and the Lambe. Now this most pure River of living water (above in Chap. 20.6. called the Fountaine of living water, and in Chap. 7.17. in the plural, Fountains of living water, in the same sense) that is, not only al∣wayes flowing, but also preserving eternall life, is nothing else, but the full know∣ledge of God, which the Faithfull shall have, not by the Ecclesiasticall Mi∣nisterie, as now: but by the immediate Vision of God himselfe and of the Lamb: as also the unutterable puritie, consolation, joy, and life, which the Elect shal en∣joy by eternall familiarity with God, Christ, and the Holy Angels.

By the River, ANDREAS understandeth the washing of Regeneration or Bap∣tism: but Baptisme shall have no place in the Coelestiall Jerusalem. Therefore

he more fitly addeth: that this River of God, which abundantly watereth Jerusalem above, is the holy Ghost, which proceeds from the throne of God the Father through the Lambe. God therefore shall immediately vivifie the Elect, and shed forth up∣on them his owne light, righteousnesse, joy, and life, through the Holy Ghost, which proceedeth from the Father and the Son.

2. And in the midst of the street of it, and of either side] Thus much of the pleasant∣nesse of the Citie: Now followes the fruitfulnesse and abundance of all things ne∣cessary to lively-hood, and health of the Citizens. Commonly Cities have their lively-hood and gaine by handicrafts, commerce, navagation, tilling of the ground, fruitfulnesse, and encrease. Our City shalbe enriched with the tree of life, the Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wood, by a Synecdoche is put for a Tree.

Of Life] For, vivifying, conferring and preserving life, unto them that eat thereof: such a tree stood in the midst of Paradise, but might not be touched. This stands in the midst of the street of the Citie, kept from none, but all have free accesse unto the same. For though it be but one (O wonder) yet it stands on either side of the river: therfore some do think there were more trees of this kind standing here and there: because in Ezech. Chap. 47.7. (unto which he apparent∣ly alludeth) mention is made of many trees planted on the side of the streame. * 1.248 But this tree is one standing in the midst of the street, and on either side of the River: because the River runneth through the midst of the street: and because this one tree with his leaves and roots is on both sides of the River, so as there is no want on either side. And that it is to be understood of one Tree, the type teacheth: for there was but one Tree of Life in the midst of Paradise, * 1.249 which shadowed out the tree here: Hence Christ said before: To him that overcommeth, I will give to eat of the tree of Life, which is in the midst of the Paradise of God. Hence al∣so it followeth that this tree is onely one, and that the street of the Heavenly Ci∣ty is the Paradise of God. Furthermore this tree of life is Christ himselfe, the Fountain and Author of our life: for he is the bread of life, Ioh. 6.51. the water of life, Ioh. 4.7. the Resurrection and Life it selfe, Ioh. 11. & 14. He stands by the River, because he never withereth, or is fruitlesse. For a tree planted by the Rivers of waters is alwayes green and fructifies. * 1.250 Now Christ alone is sufficient for life unto all: for all the Elect he immediatly doth quicken for ever and ever. Therefore the Tree is one. Ezechiel saw more trees on the sides of the stream of the Church-Militant, because howsoever Christ onely vivifies the same in this life also, notwithstanding hee worketh and communicates life unto the Elect by manifold wayes or means.

Bearing twelve manner of fruits] That is, alwayes plentifull (whether of one sort of fruit or diverse) so as there shall bee no want at any time: therefore hee addeth: Every moneth yeelding fruit: A yeere hath twelve months. This tree therefore brings forth twelve times a yeere, yeelding fresh fruit every moneth. The like tree was never seene, Poets commend the Gardens of Alcinous, * 1.251 and Semiramis, &c. For yeelding fruit twice a yeere: and Plinie the Countrey of Babylon where were two harvests in one yeer: but under heaven there is no place yeelding monethly fruit.

Now this continuall fruit is nothing else but that perpetual joy, * 1.252 by which (as by a most delightfull fruit of faith) the Elect are fed in eternall glory through the continuall presence of God and the Lambe. The first fruits and tast whereof we indeed have in this life according to the promise of Christ: I have ordained you that ye should goe and bring forth fruit, and that your fruit should remaine: but these fruits are shaken by divers tentations and tempests of failings, yea and some∣time do fade: and are again renewed and increased. But then our fruit shall al∣wayes remain from the first month unto the last, that is, eternally: viz. when we shal eat bread with Christ in the Kingdom of his Father.

But let us remember that this fruit is prepared for such onely as conquer, as in Chap. 2.7. To him that overcommeth will I give to eat of the tree of life, which is in

the midst of the Paradise of God. Wherefore untill wee fully enjoy this fruit, we must fight couragiously and overcome in this life.

And the leaves were for the healing] The leaves also have a medicinall use for to preserve the health of the Nations, whereas the leaves of other trees fade, fall, and perish: but this tree is alwayes green with leaves. Thou mayst say, to what end, seeing in Heaven is no disease, no sicknesse? He saith not to recover health, but to preserve health: Not as if the Saints should feed on these leaves (the fruits are sufficient unto a blessed life) but the Metaphor signifies that no∣thing of this tree shall be un-usefull, but wholly serve to the preservation of life and happinesse.

This also is taken out of Ezech. 47.12. Whose leafe shall not fade, neither shall the fruit thereof be consumed, it shall bring forth new fruit according to his moneths, be∣cause their waters issued out of the Sanctuary, and the fruit thereof shalbe for meat, and the leafe thereof for medicine.

Notwithstanding it doth not hence follow that these leaves serve to cure the diseases of the Nations, or repaire their health. For it is manifest that Ezechiel speaketh of the state of the Church-Militant, yet subject to many diseases and troubles. Wherefore by the leaves he understandeth the Gospell, under which as it were is covered a healing fruit, * 1.253 satiating all Nations. But here hee describeth the state of the Church-Triumphant, in which neither sicknesse, nor medicine have any place.

BRIGHTMAN urgeth that of the Nations: whereas in the life to come there shal be no difference betwixt Iewes and Gentiles.

But neither doth the Angell make this difference: but hee calleth the Elect Saints, the Nations, because formerly they were Gentiles: alluding unto what he had said Chap. 21.24. The Nations of them which were saved, shall walke in the light of it: and ver. 26. They shall bring the glory and honour of the Nations unto it.

3. AND THERE SHAL BE NO MORE CƲRSE] He further am∣plifies the majesty of the Citie, and happinesse of the Citizens. The contrary whereof he removeth. There shall be no curse, Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And opposeth the formall cause: But the Seat of God and the Lambe shalbe in it. The Copulative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (And) Beza renders by the Adversitive But: but it seems rather to be put for the causall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because the throne of God is in her: not suffering any curse. And amplifies it from the Correlate: and his servants serve him: unto which he annexeth the happinesse of the servants: And they shall see his face, &c. This is the summe of the things remaining.

Curse] Greek. * 1.254 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some Copies read it, is two-fold, saith Andreas: FIRST it is taken for that which is consecrated to God alone, and might not be medled with by the promiscuous multitude, as being things devoted to God. SECONDLY, for that which is not lawfull to be put to holy services, or touched by any creature, as being devoted to the devill, and it is called a cursed or execrable thing: Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The latter is understood in this place, of a thing devoted to the devill, and with him subject to condemnation, as being pro∣phane, and to be troad under foot. Such kind of Curse or Katanathema shall bee no more, to wit, as formerly it had been. He understandeth the Dragon, Beast, Whore, False-Prophet, Locusts, Sinne, Death, Sorrow, Torment, and whatsoever is adverse to Gods majesty, and the felicity of the Church. Indeed all kinde of Curse shall be in the Lake of fire with the Dragon, Beast, False-Prophet, and all o∣ther reprobates: but no curse shall be in the Coelestiall Citie, or any thing to op∣pose the majesty of God, or disturbe the joy of the Saints: There, I say, shall be full freedome from all evill.

BEZA expresseth the Emphasis of the compound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.255 thus: Neither shal there be any more anathema (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) against any man: making the sense, that then

the Church shall be without all spot or wrinkle, from which it cannot in this life be wholly purged. Thus it should note the absolute puritie of the Church in glorie: of which also before: Nothing that defileth shall in any wise enter into it. Both senses do agree: and lead us to understand these things of the state of the Church-Triumphant. For of the Church in this life it cannot yet be said that no curse or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in it. It is true that Zacharie in Chap. 14. ver. 11. saith, that in the Church of the New Testament, there should be no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curse, or devoted thing: but he understands it finally, or of the consummated state of the Church in Heavenly glory.

But the Throne of God and of the Lambe shall be in it] This shall bee the remo∣ving cause of all curse from the Citie: because it shall be filled with the majesty of God and of the Lambe, which consumeth all pollution and averse power, as fire doth the stubble. For our God is a consuming fire, to wit, * 1.256 consuming all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things cursed, devoted. Therefore he saith: The Seat or Throne of God shall be in it, that is, God will dwell, reigne, and reside there, as it were in his Royall Pallace: which is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the manner of men. For by the Seat is noted either the place of abode or government. Before he had said: * 1.257 He shall have his tabernacle with them. Seeing therefore the King of kings shall fill the Citie with majesty, certainly neither defilement, nor hostilitie shall have any place there. Thus we see that this most holy Citie of God shall be con∣trary to the Great Citie where the Whore, Beast, Dragon, and all ungodly men had their Seat.

In that again he placeth God and the Lamb on the same throne, * 1.258 he manifestly con∣firmeth that the divinity and majesty of both is alike. For two Vnaequals cannot sit in the same Seat. He confirms also the unity of both, by what followes; And his servants shall serve him: for the Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 HIS and HIM is referred neither to GOD alone, nor to the LAMBE alone, but to both as one.

By the servants of God and the Lambe, he understands the Holy Angels and bles∣sed Saints, who standing before the throne do serve him day and night, as in Chap. 7.15. that is, are ready with all reverence, alacrity, and joy to doe his Com∣mandements, and performe most acceptable services according to his will, not that God needs their service, but that they may partake of his majesty. This shall be a part of our glory and happinesse: * 1.259 for if the Queene of the South said truely of Solomons servants: Blessed are thy men, and blessed are thy servants, who stand before thee alwayes hearing thy wisedome, &c. then much more ought wee to count the servants of God blessed, who stand before the throne, beholding his face without ceasing. Therefore it followeth. [ IV]

4. And they shall see his face] Christ speaking of the Angels blessednesse, saith: * 1.260 They alwayes behold the face of my father in Heaven. The same thing the Holy Ghost attributes to all Gods servants, namely, to be alwayes before God. By the face of God is meant by an Anthropopatheia the majesty and glory of God. Now how we shall see him, whither with our minds onely, being most fully enlightned with the knowledge of God, or whither also with our corporall eyes we shall behold the invisible majesty of God in the glorious face of Christ, it is not for us to determine. It sufficeth to know the thing it selfe, that we shall see God and the Lambe, and that this shall be our unspeakable blessednesse, * 1.261 according as it is said: Blessed are the pure in heart: because they shall see God: And: When he shall appeare, we shall be like him, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) because we shall see him as hee is. And: follow peace and holinesse, without which no man shall see God, that is, no man shall obtaine Heavenly blessednesse without the same. Let us willingly bee ignorant of the manner of seeing him, untill we know it by experience: * 1.262 wherefore we passe by these Questions of School-men: Whither we shall see God through his essence? whi∣ther with the bodily eye? whither by seeing God, we shall see all things which God

seeth? and the like, as too curious and high for us.

And his Name shall be in their foreheads] The Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His, is againe referred to God and the Lambe. Therefore the Name of both is the same. Be∣fore also Christ writing to the Churches of Pergamus and Philadelphia, promised that this should be a part of their happinesse, * 1.263 to have his Name written on them that overcome: and of this John saith Chap. 19.12. No man knew it but himselfe. This Name saith he shall be written in their foreheads, by which some doe under∣stand the publicke profession, wherewith we shall alwayes praise God and the Lambe: Others take it, to be the Saints participating of the divine nature, wis∣dome, life, power, joy, and glory. It seemes to be an allusion unto the Character of the Beast, imprinted on the right hand and fore-head of Reprobates. Now that, what was it but a note of propriety, that they did properly belong to the Beast? On the contrary therefore the Name written in the fore-heads of the Saints, what shall it be, but a marke of propriety, that we shalbe consecrated to the ser∣vice and praising of God and the Lamb for ever and ever.

5. And there shall no be night there] What before he said of the light of the Citie, he now applies to the happinesse of the Inhabitants. The darknesse of the night is sad: and though it in some measure be supplied by lights and Candles, yet they cause troublesome vapours and smoake: neither doe they give light any great distance. Therefore we stand in need of the Sunne or Day-light. But the servants of God shall not then want any of these things. For there shall be no night: and therefore no use of lights: no not of the light of the Sunne it selfe: be∣cause the Lord God shall enlighten them with the brightnesse of his majesty: as before he said: * 1.264 The glory of God did lighten it, and the Lambe is the light thereof: and the Nations which are saved shall walke in the light of it.

And they shall reigne for ever and ever] This shall be the very height of our glory in Heaven, that wee shall reigne with God and the Lambe for ever more. Now indeed Christ hath made us Kings and Priests to God and the Father, but our Kingdome is yet hid in Christ. But then the Kingdome of God shall be manifested in our selves. Now is the Kingdome of grace: then it shalbe of glory. Before in Chap. 20. ver. 4. they that were beheaded, reigned with Christ a thousand yeeres. Then we shall all of us reigne with Christ for ever and ever: and this is that which he there added in ver. 6. touching the rest having part in the first Resurrection: They shall reigne with him a thousand yeeres: See the exposition there. Now we shall so reigne, as that God and the Lambe shalbe the head of the Kingdome.

But shall not the Son then deliver up the Kingdome to the Father, * 1.265 and be subject to him? Yea verily: but this he shall not do by laying downe the Kingdome, and so cease to reigne, (For how should the King of kings, and Lord of lords, of whose Kingdome there is no end, * 1.266 ever cease to reigne?) but by changing the present and mediate forme of the Kingdome into an immediate, and by abolishing all the adversaries of the Kingdom: as we have elsewhere declared.

The Second Part of the CHAPTER. The Conclusion, asserting the profitablenesse and Authority of the whole Prophesie.

• 6. And he said unto mee, These sayings are faithfull and true. And the Lord God of the Holy Prophets sent his Angell, to shew unto his servants the things which must shortly bee done.
• 7. Behold, I come quickly: blessed is he that keepeth the sayings of the Prophesie of this Booke.
• 8. And I Iohn saw these things, and heard them; And when I had heard and seene, I fell downe to worship before the feet of the An∣gell, which shewed me these things.
• 9. Then saith he to mee, See thou doe it not: for I am thy fellow ser∣vant, and of thy brethren the Prophets, and of them which keepe the sayings of this Booke: worship God.
• 10. And hee saith unto mee, Seale not the sayings of the Prophesie of this Booke: for the time is at hand.
• 11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
• 12. And behold, I come quickly, and my reward is with mee, to give every man according as his worke shalbe.
• 13. I am Alpha and Omega, the beginning & the end, the first & the last.
• 14. Blessed are are they that do his commandements that they may have right to the tree of life, and may enter in through the gates in∣to the Citie.
• 15. For without are dogs, and sorcerers, and whoremongers, and murde∣rers, and idolaters, and whosoever loveth and maketh a lye.
• 16. I Iesus have sent mine Angell to testifie unto you these things in the Churches, I am the root and the off-spring of David, and the bright and morning Starre.
• 17. And the Spirit and the Bride say, Come. And let him that hea∣reth say, Come. And let him that is athirst, come. And whosoe∣ver will, let him take the water of life freely.
• 18. For I testifie unto every man that heareth the words of the Prophesie of this Booke, if any man shall adde unto these things, God shall adde unto him the plagues that are written in this booke.
• 19. And if any man shall take away from the words of the booke of this Prophesie, God shall take away his part out of the booke of Life, and out of the holy Citie, and from the things that are written in this booke.
• 20. Hee which testifieth these things, saith, Surely, I come quickly: Amen, Even so, Come Lord Iesus.
• 21. The grace of our Lord Iesus Christ be with you all, Amen.

THE COMMENTARY.

AND he said unto mee] Thus farre of two Parts of the Booke: the Preface and the Visions. The third or Conclusion remaineth, in which somethings, respecting the Authority of the Booke, are taken out of the Preface, and some other things added, by which the great utilitie and sacred Authority thereof is further commen∣ded, as we shewed in the Analysis. After the concluding of this Revelation, an Angell saith unto John, (to wit, one of the Seven pouring out the Vials, who before shewed him the judgement of the whore and the Beast, and after∣ward the magnificence of the Heavenly Ierusalem) These words are faithfull and true] That is, not only what was last spoken, but the whole Prophesie, as Chap. 19.9. This is the Proposition, unto the confirmation whereof the whole Con∣clusion respecteth, that wee might beleeve the Prophesie to be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Divine, true, profitable, and saving unto the Church, and so bee stirred up unto the continuall meditation thereof. The Holy Ghost was not ignorant, that many would call into Question the divine authority of this Booke: for it was a long while rejected, as being composed by the hereticke Cerinthus: which errour we have before confuted in the Prologue. But they ought to have be∣leeved the Angell, saying: These words are faithfull and true. Faithfull, to which we may safely give credit. True, which shall certainly be accomplished. And indeed so it is: for we, who are now more then fifteen hundred yeers after the Re∣velation, do, if not see with our eyes, yet certainly feel as it were with our hands, the manifest accomplishment almost of all the Visions. Here therefore wee have an evident note of divine authoritie and truth imprinted on this Prophesie, against the most impudent assertion of BELLARMINE, * 1.267 which is, that it can no way be gathered from the Scripture it selfe: that some Scripture is divine. What I pray is this? but to give the Angell the lie, who saith: These words are faithfull and true. But the liar condemneth himselfe in saying elsewhere: that, besides other arguments, * 1.268 the divine authority of Canonicall Bookes of Scripture, may be proved from the scripture it selfe.

The Sophisters and adversaries of Scripture object, that this Argument is not sufficient to Faith, unlesse it be before proved and beleeved that the Angell or Writer, uttering these things, spake truth.

ANSWER: First principles are not proved, but laid 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 con∣sent of this Prophesie with other Propheticall Scriptures: But especially from the truth of the Oracles (which we know for the most part are fulfilled) tou∣ching 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 Ar∣gument 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, de∣maunding 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 inward∣ly perswade the heart. For divine Faith is not wrought by humane Ar∣guments,

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 ex∣cepted: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or uncertainty shall reigne in divine and humane matters: which Sa∣tan 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 Pro∣phesie from God the Author thereof, the faithfullnesse and truth of whose words cannot be questioned. The Copulative (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And, hath the force of the causal (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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. * 1.269

This Argument of Christs Deity is beyond all exception: the which Eniedinus the Samosatenian (of whom mention hath often above bin made) durst not med∣dle 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 O∣racles 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 ima∣gine that CERINTHUS should write this, which he beleeved not, but op∣posed with all his might.

The difference of the reading is also to be noted, which notwithstanding les∣sens not, but confirmes the Argument. Andreas, and the Kings Copie for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the Holy Prophets: read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 eterni∣ty, 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 ful∣filling. 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, * 1.270 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 Pro∣phets. 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. There∣fore

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: * 1.271 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 representa∣tions, 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 un∣derstanding of them.

8. And I John] John also speakes of the same thing, asserting to us the cer∣tainty of the Prophesie, by the testimonie of his senses: because he heard and saw al things to be so. Now an Eye-witnesse is worthy of credit, especially he being a good man, yea an Apostle: whom the Character also here doth not obscurely shew to be the Writer: for thus also he confirmeth the truth of his Gospell by professing himselfe to be an Eye-witnesse and Faithfull Disciple of Iesus Christ. And he that saw it, * 1.272 bare record, and his record is true. And afterward: This is that Disciple which testifieth of these things, and wrote these things, and we know, because his testimony is true.

And when I had heard and seene] Againe hee recordeth his failing about wor∣shipping of the Angell, and that the Angell reproved him for the same, comman∣ding him to worship God onely. The same thing fell out Chapter 19.10. see the Exposition there.

Some may wonder how an Holy Apostle should so suddenly twice stumble at the same stone. For a little before he heard, that the Angell was his fellow ser∣vant, unto whom to ascribe the honour of adoration, due unto God alone, was sacriledge: notwithstanding forgetting both his failing and reproofe, he againe falleth into the same errour of vitious worship.

Now what should this teach us, but that such is the infirmitie, and inconside∣ratenesse of the Saints oftentimes in this life, that except they bee sustained by God, they fall not once, but many times even into the same error.

In speciall it sheweth the pronenesse of our nature unto Idolatry. For if it happened unto the Apostle Iohn, that he could not, as it were, abstaine from un∣lawfull worshipping of the creature: what wonder though the Christian world be wholly fallen to worship Angels and Saints? yet least the world should abuse Johns example to maintaine their Idolatry: he not onely ingenuously confesseth his failing, but also sets downe the Angels reproofe, attributing adoration to God onely, that such as fall into the same sin might likewise repent.

9. Worship God] By this thunder-bolt the whole Idol-worship of Papists is dash't, who not content after Iohns evill example, to worship Angels, fall down also before dumbe Idols, * 1.273 and religiously adore the creature. As for the frivo∣lous cavil of Idolaters, that the Angell refused not the worship of Duleia, but on∣ly of Latreia it is altogether false: for absolutely without any distinction hee re∣moveth religious adoration from himself, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adore God.

Brightman thinkes that John did not fall downe againe to worship the Angell: but telleth what happened before Chap. 19. ver. 10. But the order of the nar∣ration argues the contrary. For John seemeth as it were to bid the Angell now

farewell, and so in a way of thankfullnes would againe thus reverence him. The words also of the Angell, ver. 9. somewhat differing from his former, do argue that Iohn would have worshipped him the second time. For before hee said: I am thy fellow servant, and of thy brethren, that have the testimony of Iesus. But here: I am thy fellow servant, and of thy brethren the Prophets, and of them which keep the sayings of this Booke. However it be, it is observeable that he saith: I fell downe to worship him: therefore he did not yet worship him: but composed his bodie to do it: wherefore also his unseemly gesture is by the Angell reproved. Whence it appears that Idolaters falling down before Idols, sin grievously, not onely in adoration, but also in their idolatrous gesture it selfe.

10. And he saith unto me: Seale not] Before Chap. 10.4. he was comman∣ded to Seale the voyces of the thunders: here hee is forbid by the Angell (for the word SAITH belongs to the Angell) to seale the words of this Prophesie, which commands seeme to be repugnant: but are not: because they respect di∣vers times and objects. He was commanded to Seale the voyces of the thunders, and not to write them, to signifie that the Gospell should bee despised in Antichrists Kingdome, as there we expounded. Here he is forbid to Seale, that is, con∣ceale this Prophesie, but to publish the same, that it might be read and known of all, least any man under pretence of ignorance should not beware of Antichrist. Now it is a metaphor taken from Notaries who seale Letters, that every one may not read them: Or from Book-sellers who keepe such Bookes shut with claspes, as they will not have read, as above wee said touching the Booke that was shut and sealed. For Letters and Books that are sealed, and shut, cannot bee read and understood.

Now God used to command the Prophets to Seale their Prophesies, when the accomplishment of them should be a long while after, so as it was not so needfull for the present to be read. Thus Isaias is commanded to Seale the Testimony. * 1.274 And Daniel to shut up the Vision: but thou, saith he, shut up the Vision, because it shall bee for many dayes. And afterward: But thou Daniel, shut up the words and seale the Booke, even to the time of the end: signifying that the Iewish people should not see those things, which were a long while after to come to passe under Antichrist. Iohn on the contrary is forbid to shut up his Prophesie: because the time is at hand, to wit, in which the Prophesie shall begin to be fullfilled, touching the persecutions of the Christian Church, and the remedies thereof (as wee ob∣served ver. 6.) and therefore this Prophesie was to be spread abroad that all men might know the same.

If then the Angell commandeth that this Book be published, and made known to all, it followeth that it ought to be read, understood, and observed by us: and that we in the diligent reading and meditating on the same, doe obey the Angels praecept. But Antichrist on the contrary commandeth that this Prophesie, * 1.275 and all the rest of Holy Scriptures remaine sealed and shut up, saying, that they can∣not be understood, and forbids all (excepting a few of his Clergy) the reading thereof, that hee may the more securely impose his vile impostures upon the common people.

11. He that is unjust, let him be unjust still] Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that doth inju∣ry, &c. He alludes unto the words of the Angell, Dan. 12.10. Many shall be purified, but the wicked shall do wickedly, &c. some take the words, as a free per∣mission unto every one to doe and live according to his liking, as if he should say, Let every one do what pleaseth him best: I will force the will of no man: * 1.276 In the meane while let every one expect an issue, according to his deeds: the latter indeed of which is agreeable to the scope: but the former brought in to establish free will is alto∣gether contrary to the scope, and to the nature of God, who doth not freely per∣mit, but expresly forbid us to injurie or hurt others, or to give our selves to filthi∣nesse and pollutions. Wherefore it is a prevention of a secret objection against the Commandement of publishing this Prophesie. Thou commandest the Pro∣phesie

to be published: but the world will abuse the publishing thereof. For some hereby will do hurt, that is, be occasioned to do injurie to Christians, as Ty∣rants and Antichrist, applying to themselves the Visions touching the Dragon, and Beast, the fall of Babylon, the judgement of the whore, and her casting into the Lake of sire. Others shal be filthy, that is, will turne all things unto laciviousnesse of the flesh, and in hope of going unpunished, will commit all foule iniquities, be∣cause they shall see their judgement to be deferred: wherefore it seemeth far bet∣ter that the Prophesie should be sealed then published.

Vnto this care of Iohn the Angell answereth: first by a comminatory conces∣sion or grant: He that will hurt, let him hurt still: Hee that will bee filthy, let him be filthy still: as if hee should say: It is true indeed, some from this Booke will take occasion to hurt and do injury: others to be filthy: But what of that? Let them hurt, let them be filthy to themselves, the mysteries of God are not there∣fore to be kept secret. These shalbe accidentary effects of the Booke, hurtfull to none, but to hurtfull and filthy persons. For they shall doe injury and be fil∣thy to their owne destruction. So Dan. 12.10. The wicked shall doe wickedly: unto which words our Prophet seemes to allude. Therefore they are not words of permission, or approving of injustice and silthinesse: but of threatning a secret judgement: because the adversaries of the Church, and impure swine, being de∣livered up of God unto a reprobate sense, shall by their wickednesse most of all hurt themselves. This is the first cause of not sealing the Prophesie.

Secondly he answereth by a comfortable promise: He that is righteous let him bee righteous still: He that is holy, let him be holy still: The imperatives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let him be righteous or justified (for which the Kings Copy hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him do righteousnesse) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let him be holy or sanctified, with the Hebrewes have the force of futures, for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shalbe justifiyed and sanctified still. This is the other reason of not sealing the Prophesie: because properly it worketh saving effects in righteous and holy persons: as if he should say, although the wicked shall wrest this Scripture to their destruction, yet therefore it is not to be kept secret from the Elect, who by the promises, exhortations, and consolations thereof, shal be more confirmed in righteousnesse, piety, and holinesse. This I take to bee the naturall mea∣ning of the place.

Here first we may see the two-fold and contrary effect of the Scripture and Doctrines. * 1.277 For some thereby grow worse and worse to their owne hurt: but o∣thers are furthered thereby to Salvation: That indeed by accident, because the wicked understanding the Scripture corruptly, pervert the same to their destru∣ction. * 1.278 But this by it selfe, because the Gospell is the doctrine of Salvation to e∣very one that beleeveth: Wherefore although all are not reformed by our Do∣ctrine, but that some abuse the Gospell unto laciviousnesse: neither ought we to be offended: nor yet the wicked to accuse the Gospell as the cause of wicked∣nesse. For so the Doctrine of Christ and the Apostles was saving unto belee∣vers: but to the offence and destruction of the dis-obedient, by their owne de∣fault. * 1.279 We are, saith Paul, unto God a sweet savour of Christ in them that are saved, and in them that perish: To the one we are the savour of death unto death: but to the o∣ther the savour of life unto life.

Secondly we learne, * 1.280 that the doctrine of the Gospell touching free justification by faith is not to be past by in silence, because some abuse the same unto licenti∣ousnesse of life. For he that is filthy let him be filthy still. Neither is the doctrine of Praedestination therefore to be past over, because some abuse the same unto carnall security, others to despaire, by saying: If I am praedestinated, I shall bee saved, although I defile my selfe with all manner of filthinesse: If I am a reprobate, al∣though I labour after holinesse, yet I shall be damned. This is the devils most false and unsavoury Logicke, or rather calumnie, of old objected against Augustine

and Orthodoxe Teachers by the Pelagians. For they joyne repugnant, * 1.281 yea impossible things together: for Praedestination cannot stand with the purpose of filthinesse: because it is made not onely to Salvation, but also unto the antece∣dents of Salvation, viz. Faith, Repentance, and Holinesse, as the Apostle teacheth: Ephe. 1.3. He hath electe•• us in Christ, that we should be holy, &c. Reprobation on the contrary cannot cohere with holinesse or a purpose thereunto: because Reprobates by their owne malice neither will, nor can labour after holinesse. Now in whom there is a serious desire of holinesse, they have a sure Testimonie in themselves, not of reprobation, but of their election.

Thirdly, this place teacheth, * 1.282 that the benefits of Iustification and Sanctification are distinct: which the Papists do corruptibly confound. For Iustification con∣sists in the free pardon of sinne and imputation of Christs righteousnesse. San∣ctification in regeneration and newnesse of life. The former is in relation, the latter in action. So the Scripture distinguisheth these two, where it saith: that Christ is made unto us Righteousnesse and Sanctification. And againe: Ye are justi∣fyed, ye are sanctifyed.

Fourthly Papists do vily abuse this place to establish their second justification, which they say, is actuall and meritorious through good workes. For the words, let him be justifyed still, they expound, let him be justifyed yet more, or let him being righteous become more righteous. Therefore, they say, they that are ju∣stified can bee made more righteous, or more just through charity and good workes.

ANSWER: First although the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 still, might signifie increase of Righteousnesse: yet the inference would not follow touching increase of righte∣ousnesse through Charity. For we are no where said to be justified by Charity: but alwayes through, or in Faith.

Secondly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth rather signifie perseverance then increase. For as hee said: * 1.283 Let him be unjust still, let him be filthy still: for, let him goe on to doe injuriously, and to be filthy: so he saith: Let him be righteous still, sanctifyed still, for, let him persevere in righteousnesse and holinesse: for the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 still, doth in this Prophesie rather signifie continuation of time, then the encrease of a thing: as in ver. 3. There shalbe no more (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) curse, or henceforward: and Chap. 10.6. The Angel sweareth that there shalbe no longer (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) time: and Chap. 3.12. He shall goe no more out: where RIBERA himselfe noteth that the Adverbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more, doth onely with the negative respect the future, not the time past

Thirdly, though we should wholly grant it to be understood of the encrease of justification: neverthelesse it would not make for their second meritorious justi∣fication through workes. For it will not follow: Let him bee justifyed yet more: * 1.284 Therefore through workes meritoriously: for he may also be more and more justified by Faith through the grace of God. For although we that are justified by faith have the forgivenesse of all our sinnes: * 1.285 and so are perfectly justified by Faith before God: so as there is no condemnation to them that are in Christ Iesus: yet this Iustification may be said to admit encrease two manner of wayes. FIRST in respect of Continuation. For seeing we sinne daily, wee have need continually of pardon: and so Iustification which consists in the remission of sins, is daily con∣tinued unto the Faithfull, being as it were renewed and augmented: for the mercies of Iehovah are new every morning: therefore Gods children doe daily pray: forgive us our sinnes: that is, quit us, and justifie us from our sinnes: * 1.286 Some therefore of our Writers say well, that justification is effected in an instant, because it comes not by a successive motion, as Sanctification: but it is to bee understood of an instant flowing, or daily renewed through the mercy of God. Secondly in respect of our sense: for we have indeed Iustification with God by Faith: but wee feele it in our hearts through the effects, viz. Peace of Conscience, Newnesse of Life, and desire of New obedience. By how much there∣fore

th••se do encrease in us, by so much also the feeling of our Iustification hath its greater encrease.

LASTLY; this place cannot be understood of actuall Iustification by works: for such a Iustification through workes is Sanctification it selfe, as the Papists confesse. Now of Sanctification it distinctly here followeth: And hee that is holy let him be sanctifyed still. Wherefore they either accuse John of vaine Tauto∣logi••, by repeating the same thing twice: ore else they must confesse that Iustifi∣cation here is no actuall Iustification (so to speake) or Sanctification.

12. Behold I come quickly, and my reward is with me] These are the words of our Lord Iesus unto the midst of the twentieth verse. BEZA supposeth that these two verses are transplaced and should come after ver. 16. But we shewed in the Analysis, that after the manner of Dramaticall Representiations, three persons, the Angell, John, and the Lord Iesus spea•• by course, so that an exact coherence is not to be required, but the alteration or variation observed.

Once already the Lord Iesus had promised his sudden comming, ver. 7. Be∣hold I come quickly, to confirme the words of the Angell: which must shortly bee done. Here again he promiseth the same, to confirme the next words of the An∣gell: He that is unjust, let him bee unjust still, &c. And the sense is: the Pro∣phesie is not to be sealed neither in respect of the wicked, nor of the godly: be∣cause the former shall goe forward to hurt, and to be filthy to their harme: the latter shall further be confirmed in their desire after righteousnesse and holinesse to their owne good: For behold I come quickly, and my reward is with me to give to every one, &c. The reason is taken from the righteous judgement neer at hand: in which every one shall receive of him his reward: The righteous and holy, keeping the Commandements of this Prophesie, blessednesse in the New Ierusa∣lem: The unjust and filthy dogs, sorcerers, fornicatours, murderers, liars, &c. tor∣ments in the lake of fire and brimstone. This is the coherence and sense of the foure following verses.

My reward] Not passively, which should be given unto me: but actively: which I will give, as appeares by the Infinitive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to give, for, that I may give.

With mee] That is, in my power and right: for the Father hath given to the Sonne all judgement, * 1.287 that is, power to judge all men. That his judgement shall be righteous he sheweth, in that he will reward every one, both the unjust and im∣pure, as also the righteous and holy, as their worke shall be. In other places it is said, he shall judge men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to workes: here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his worke shall be. The reward of good workes shall be good, of evill, evill: because in order of justice good things appertaine to the good: to evill men,e∣vill things. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 According, and As: do not signifie the meritorious cause of reward, but the rule of righteous judgement. For although evill workes shall truely be the meritorious cause of damnation: yet the Scrip∣ture saith no where (except perhaps in some particular) that the wicked shall be damned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for their workes: * 1.288 but alwayes circumspectly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to workes: least on the contrary good workes should bee thought the meritorious cause of Salvation. The gift of God is eternall life. By grace wee are saved through Faith, not of our selves, it is the gift of God: not of workes least any man should boast. Wherefore the reward of evill workes shall properly be called re∣ward, that is, a due damnation de jure: But the reward of good workes, shal not bee called a reward properly, * 1.289 that is, not due of right, but blessednesse gratis.

Now wherefore the Lord will rather judge men according to their workes, then faith, * 1.290 hath been declared above Chap. 20.13.

Futhermore this place doth also most clearly prove the eternal deity of Christ: who attributes here unto himselfe that which Isaias ascribeth unto Iehovah: Be∣hold

the Lord Iehovah will come with a strong hand, and his arme shall rule for him; * 1.291 his reward is with him, and his worke before him. And Chap. 62.11. Say yee to the daughter of Sion, behold, thy salvation commeth, behold his reward is with him, * 1.292 and his worke before him. It is proper to Iehovah to judge the world in righteousnesse, and the people in uprightnesse. For none but God can render to the Righteous life and eternall blessednesse: none but God can inflict eternall punishment on the un∣godly. But the Lord Iesus will doe both: for he shall render both to the one and to the other a just reward sutable to their workes, as it is said: * 1.293 I will give unto my sheep eternall life. I am the Resurrection and Life. He will say unto the righ∣teous: Come ye blessed, inherit the Kingdom prepared for you. And to the unrigh∣teous: Depart from me ye cursed into everlasting fire, prepared for the devill and his angels, &c. Therefore he is truely God-Jehovah.

13. * 1.294 I am Alpha and Omega, the beginning and the end] Hee confirmes and illu∣strates what he said touching his righteous judgement.

He confirmeth it from his eternity and constancy: I am Alpha, that is, the beginning, the First: from whom all things had their first existence: I hold the primacy of justice and power in all things. I am Omega, that is, the end, for which all things do exist: and the last: unto whom all things are directed in the last place. And therefore why should I not render to every man righteous re∣wards according to his worke? The same hee said of himselfe a little before in Chap. 21.6. and in Chap. 1.8. the which hereticks indeed Question whither they are the words of God or of Christ, saying: I am Alpha and Omega, the be∣ginning and the ending, saith the Lord which is, which was, and which is to come. But here they cannot question: but that he who saith: I am Alpha and Omega: and a little after: I Iesus have sent my Angell: is one and the same.

Notwithstanding Eniedinus the Samosatenian (that he might put a samous con∣clusion of blasphemies unto his Explications, that is, * 1.295 depravations) bendeth all his wits in this place, (besides what formerly Chap. 1.8. he had disputed against this attribute of Christ) to overthrow the Deity of the Sonne of God: helping himselfe with most frivolous cavillations, taken out of prophane Authors, as Pli∣nie, Martiall, and Homer. Wherefore I thought it worth the labour diligent∣ly to examine all his particulars, least the heretickes wickednesse might deceive the more simple Reader.

First: These things, saith he, are spoken either by Christ himselfe, or by an Angell representing the person of Christ: yea he denyeth that Christ spake them, but a representative Angell. But why, and how Christ should bee, and is called the First and the Last, he saith that he hath explicated Chap. 2.

Answer: That these things are spoken by Christ himself, the foregoing verse doth evidently shew. But if an Angell representing Christs person should say: I am Alpha and Omega, the beginning and the end, the first and the last: certainly he should lie: like as an Ambassadour representing the person of God or Caesar, if he should say, I am God, I am Caesar, verily he should bee as great a liar, as was Boniface VIII. in saying, I am Caesar. For Ambassadours indeed, speake or treat in the Name of God, or of Caesar: but cannot without treason assume unto themselves the names or titles of their Lord. But how well the Hereticke hath above declared, or indeed deceitfully handled, why, and after what manner Christ is said to be the first and the last, we have there made knowne unto the Reader.

Secondly he saith, that this kinde of speech: I am Alpha and Omega: is prover∣biall, by which the first and the last, yet not absolutely, may be signifyed: forasmuch as Alpha and Omega are not absolutely the first and the last, but only of the letters and Greek Elements: neither alwayes and every where: but onely in that order or course, in which the Letters of the Alphabet are now set downe: * 1.296 the which notwithstanding that it was not alwayes the same, we may learn out of Plinie: for Omega hath not alwayes bin the last Letter of the Alphabet: and that therefore this forme of speech signifies neither an abso∣lute, nor naturall prioritie and finality, but rather temporarie and arbitrarie.

ANSVVER: 1. Whatsoever might be said touching the Phrase: I am Alpha and Omega: yet the explication annexed stands firme: I am the beginning and the end, the first and the last: the which Christ speaketh absolutely of himselfe, nor can it be applied to any save unto God alone: as not signifying an arbitrarie or temporarie prioritie, and finallitie, but that which is absolute, simple and naturall. This alone sufficeth to confirme our faith and refute the heretick.

II. What concernes the order of the Greeke Letters, Plinie indeed writeth, that Omega was added unto the Greek Alphabet by one Simonides Melicus, af∣ter the Trojane Warre: notwithstanding the said Author affirmeth out of Aristotle, that Alpha with the Ancients, was alwayes the first or beginning of the Letters: whatsoever therefore may be said touching Omega: yet if Christ be Alpha, the beginning, not of the Letters, but absolutely of all things, then verily he is God Eternall.

But neither shall the Hereticke thus shift it off touching Omega. * 1.297 For Gellius affirmeth out of P. Nigidius a most ancient Writer, that A. and O. were alwayes the principle Letters. Besides it is sufficient that Alpha and Omega were the first and the last Letters of the Greek Alphabet in Johns time. Therefore the rea∣soning of the hereticke taken from the Greeke Letters is vaine, being grounded upon a most false hypothesis or supposition, viz. that Christ is called, and is Alpha and Omega, the first and the last, no otherwise then as Alpha and Omega are the first and last Letters of the Alphabet.

Thirdly he objecteth, * 1.298 that these words Alpha and Omega, doe sometime signifie time, as in Nicephorus, the Emperours Valentinian, and Gratian write in their Epistle: We indeed have used patience, from Alpha it selfe unto Omega, that is, from the beginning unto the end. But that this signification is not agreeable to Iesus Christ, because many things are more ancient and later in age then he.

ANSWER: First Epiphanius Scholasticus, who translated the Historie cal∣led Tripartita, * 1.299 following another reading (as the most learned Langus Interpre∣ter of Nicephorus hath observed) hath rendred the words of the Emperours o∣therwise, viz. We indeed are subject to him, who is the first and the last, that is, unto God: the which sense the antithesis there following (but ye do arrogate to your selves, &c.) doth altogether require. For the Emperours by their humilitie in sub∣mitting themselves to God, reproved the arrogancy and high-mindednesse of the Bishops, who by their continuall brawlings and contentions abused their Impe∣riall majesties. Let the place be looked into: Wherefore these words A. and O. doe signifie, not time, but Eternall God, or Eternitie.

II. Whatsoever may be said touching the place of Nicephorus, the Emperors say not: We are Alpha and Omega, the first and the last: so as Christ said: I am Alpha and Omega, the beginning and the ending, the first and the last. Therefore that place makes nothing against the words of Christ.

III. Although those words in the place alledged might signifie time and con∣tinuance: yet the reason for which the adversarie denyeth that this signification is agreeable to Christ, is absolutely false and hereticall, viz. that many things are more ancient and later in age then Christ. For according to his Deity Christ pro∣nounceth himselfe to be Alpha and Omega, the beginning and the end, the first and the last, as beeing the onely begotten of the Father before the Mountaines were setled. Nothing therefore is more ancient and later, (Christo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) then Christ God-Man.

Fourthly he thus Syllogiseth: Relatives are together by nature. The son is a Rela∣tive having a correlative Father: Therefore the Son cannot be before the Father and so nei∣ther the first and the last.

ANSWER: I. It was never affirmed that the Sonne was before the Father. II. The adversarie overthrowes himselfe with his Sophistrie: for if Relatives are together by nature: as indeed they are: then verily God the Father, and God the Sonne are together by nature: But the Father by nature is the first and last,

that is, eternall. Therefore also the Sonne by nature is the first and last. For the Father was never without the Son.

FIFTLY he dallieth out of Martiall, that these words signifie the esteem or worth which men put upon a thing: so that which is most excellent, is called First and Alpha, that which is most vile is called Last and Omega: in which signi∣fication Martiall should have said. * 1.300

Non ipse Codrus Alpha penulatorum: And againe,

Quod Alpha dixi, Codre penulatorum te nuper. But yet that this signification cannot be applied to Christ: both because the Father is more worthy then he, himselfe con∣fessing it: My Father is greater then I: as also because it should follow, if Christ bee called Omega, that he is the vilest and most abject of all things.

ANSWER: 1. Martiall calleth Codrus, Alpha Penulatorum, by a poeticall taunt or scoffe, not as being the most excellent, but the chiefe or first of beggers, that is, poorest, according to the Proverbe: CODRO PAUPERIOR, poorer then Codrus. But whatsoever he may say touching Alpha: where hath the Here∣ticke ever read that Omega is put for that which is most vile? And though hee had read it: will hee interpret the Divine Revelation by Martiall a scurrilous Poet?

II. Howsoever this signification is taken, it is false that it is no way to be ap∣plied unto Christ. For Christ is Alpha, because according to his Deity hee is most excellent, the beginning and the first of all things: And Omega, not as the vilest, but because he is the end and last of all things: for so he himselfe inter∣preteth the same.

That the Father is more worthy then Christ in respect of the assumption of the flesh it is true: according to which hee himselfe said: * 1.301 The Father is greater then I: in respect of his Deity it is false, for in this respect hee saith: I and the Father are one: I am in the Father and the Father in me: The Father hath given all judgement to the Son, that all men should honour the Son, even as they honour the Father. Wherefore as the Father and the Son are one by nature, so in honour and dignity: for which cause above Chapter. 4.11. & 5.11. the Church-Triumphant ascribes to God and unto the Lambe, the same honour glory and power.

Sixtly he reasoneth from the Metaphysickes: That these words, the FIRST and the LAST signifye the cause: But Christ, as the Trinitaries confesse (thus the He∣reticke termeth Orthodoxe Writers) hath a cause: Therefore he cannot be called the FIRST in this sense.

ANSWER: 1. Nothing is more frivolous then this kinde of Logicke: for there are foure termes in the Syllogisme, to signifye the cause, and to have a cause, being put for one, which are not one in the least: and from two affirmatives in the second figure, he inferres a negative, then which nothing is more vaine.

II. The major is not true, but of God being absolutely the first and the last, the beginning and the ending, and therefore he is truely the first and last cause of all things: and so likewise of Christ saying absolutely of himselfe, I am Alpha and Omega, the beginning and the end, the first and the last, and therefore the first and last cause of all things: but of all others it is false. For of what are Alpha and Omega the cause? Is it of the Letters that are betwixt them? And suppose that the first man may in some sort be said to bee the cause of others: of whom shall the last man be the cause?

III. The assumption unlesse it be understood with limitation, is false also: for we confesse that Christ hath a cause not absolutely, but according to his huma∣nitie, beeing according to his Deity the creating cause of all things with the Father: For all things were made by him, and without him was not any thing made, * 1.302 that was made: Neither hath he any cause, unlesse improperly by understanding the cause of the beginning of eternall generation from the Father, otherwise the Son should be the effect of the Father, which is false: For God created all his effects

or works (in the kind of substance) in the beginning of time: * 1.303 But the Son he crea∣ted not in the beginning of time: (for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was in this beginning:) but begate him from eternity: I was brought forth, saith the wisedom of God, be∣fore the mountains were setled. Because his goings forth were from of old, from everlasting.

Thus therefore let the Hereticke learne to correct his Paralogism or deceit∣full arguing, least he faile in the forme: Hee that hath a cause, is not the first and the last as the cause. Christ hath a cause. Therefore he is not the first and the last as the cause. Thus the whole is granted touching Christ in respect of his humanity: But in respect of his divinity, in regard whereof he saith of himselfe, I am Alpha and Omega, the beginning and the end, the first and the last, the consequence is denyed, because of the aequivocation of the word Cause: or the assump∣tion is false.

Furthermore he saith: a thing is said to be first, which is by nature before the rest. Christ is not before the Father, because correlatives are together by nature: Therefore Christ is not the first after this manner.

ANSWER: This we willingly grant of Christ according to the flesh, but ac∣cording to the Deity the adversarie dallieth by foure termes: because before other things: and, before the Father are two termes, or the major universally taken is false: for in this signification he is not the first, who is before God: else God also should not bee the first by nature, because God is not before himselfe: But he which is by nature before others, in whose respect he is said to be the first: to wit, before all creatures. Besides wee may (as before) retort the adversaries weapon upon himselfe: Correlatives are by nature together: The Father and the Sonne are correlatives, and the Father is the first, because by nature he is before all: Therefore also the Sonne is the first, because hee is before all things by nature.

Lastly he saith, that a thing is said to be the first and the last, Alpha and Omega: in regard of order and placing; like as the First Booke of Homer is called Alpha in this Monosticke, or single Verse:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Which signification, saith hee, is most convenient to this place; because God hath appointed Christ to be the First Messias and Mediatour of the Nations; neither will he give unto him any Successour in this office: this honour he will not give unto another, but Christ was, and shalbe the First and the Last Redeemer; Hence hee is here rightly called Alpha and Omega.

ANSWER: This indeed is the thing which the Hereticke after all his blas∣phemous shiftings would needs vomit out. But this signification is the same with the first touching the arbitrarie priority of the Letters Alpha and Omega: Why then thus much belching? we deny not that Christ alone is ordained the Redee∣mer by God the Father. But we deny these three things.

I. That Christ in respect of his Office of Redemption, calleth himselfe Al∣pha and Omega, the beginning and the end, the first and the last: which in Scripture are titles onely of the Eternall Deity.

II. We deny, that this signification and example is agreeable to Christ: for he which is Alpha and Omega, the first and the last in order and place (like as the Heretick maketh Christ to be Alpha and Omega, that is, the first and the last Re∣deemer) he certainly hath a second, a third, and others betwixt: like as after Homers Alpha followeth:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

Gamma, Delta, Epsulon, &c. also follow even unto Omega. Therefore accor∣ding to the Hereticke after the Redeemer Alpha, there should follow the Re∣deemers Beta, Gamma, Delta, &c. unto Omega: Yea Christ should no way be Alpha and Omega: because Homers Alpha is not Omega also, neither is Ho∣mers

Omega also Alpha, and it should be false, that Christ in this Office had no Successour, and that he was, as the First, so the last Redeemer.

III. We deny, that the Heretick beleeveth, what he saith, or that the thing he saith is true. For he affirmeth, that Christ was and shalbe the first and the last Redeemer. Notwithstanding he beleeveth not, that Christ was the Redeemer of Adam, Abraham, and the Fathers of the Old Testament: but beleeveth the Fathers were not redeemed by Christ, yea that Christ had no being, before hee was manifested in the flesh: Both which assertions are false, hereticall, and blasphemous.

Now briefly wee will bring all the Heretickes subtilties into this one Sophism.

Christ is Alpha and Omega, the first and the last, &c. either in a certain order, that is, an arbitrary and temporary priority, and finality (like as Alpha and Omega is in the order or ranke of the Greeke Letters:) or in time, or excellency, or as the cause, or in priority of nature, or lastly in order and place: But he is not the first and the last in time, nor excellency, nor as the cause, nor in priority of na∣ture. Therfore only by an arbitrarie priority, viz. in rank, order, and place: be∣cause he is appointed by God to be the first and the last Redeemer.

ANSWER: 1. The Heretick though he reasoneth much touching A. and O. the first and the last, yet he meddles not at all with the other title annexed, the beginning and the end, because he could not darken the same by his cavils. Now seeing this Title doth absolutely denote that Christ is he, from whom, * 1.304 and through whom, and for whom are all things, it alone sufficiently proveth the Deity of Christ. II. The assumption, (as hath been shewed) is wholly false. III. The con∣sequence is to be denyed: from the insufficient enumeration of significations: for the Hereticke omits the principle signification of Eternity, by which properly God is the first and the last, Isa. 14.4. & 44.6. & 18.12.

14. Blessed are they that doe] The OLD VERSION: Blessed are they that wash their robes in the blood of the Lambe, which words are here repeated (from Chap. 7.14.) against the authoritie of all Greek Copies: See Bezas Annotati∣ons. The Relative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 His, is not referred unto the person of Christ here spea∣king: for hee would have said in the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my Commandements: but unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Booke, as in ver. 7. Blessed is hee that keepeth the sayings of the Prophesie of this Booke: Here he repeateth the same: Blessed are they that doe the Commandements 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, of this Booke: There hee calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sayings: here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Commandements, namely which were touching the not worshipping of the Beast and his Image, the leaving of Babylon, perseverance in Righteousnesse and Holinesse, and such like. Although the Enallage were not very harsh, to apply the relative unto Christ: That doe his, that is, My Com∣mandements: like as the Angell in ver. 6. speakes of himselfe in the third person: sent his Angell, that is, my selfe. The reward therefore of them that do the Com∣mandements of this Booke shalbe blessednesse.

That they may have right to the tree of life] Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Their power shall be on the wood (or tree) of life: The blessednesse of the Coelestiall Citizens, he declareth by two benefits: That they shall have power to the tree of life, (of which ver. 2.) and enter in through the gates into the City: They shall, I say, be perpetuall and most happie Inhabitants of the Heavenly Ierusalem. * 1.305 But be∣ing Christ is the tree of life, it may bee demanded how they shall have power on Christ? He understandeth it of a right, not of ruling, but of enjoying Christ and his benefits. He is the Lord and Head: we Subjects and Members. The Head hath right of Dominion over the Members, to command them: The Members have right to the Head, of enjoying him, and to be quickned and directed by him. See more of the Saints blessednesse, ver. 4.5.

15. For without are dogs and sorcerers] The reward of the wicked shall be ut∣ter darkenesse being shut out of this Heavenly City. They shall be without: be∣cause

within shall be nothing, but what is pure and holy, neither shall any thing that defileth enter into it. * 1.306 Now what shal be without but utter darkenesse? where Sa∣tan, the Beast, False-prophet, Dogs, and Sorcerers, that is, all Reprobates shall bee tormented in the Lake of fire and brimstone. Of these wretches hee reckons up sixe sorts, under which all are comprehended.

Dogs: thus he nameth unjust and filthy men, who with a dog-like madnesse tear the doctrine of the Gospel: therfore Christ calleth these enemies of the truth dogs and swine, * 1.307 before whom hee forbids us to cast that which is holy. Of the rest (whose portion shall bee in the Lake of Fire) wee have treated on Chap. 21. ver. 8.

He expresly puts lyars, both here and before, in the last place, understanding per∣jured, double-hearted, and deceitfull persons, mockers of religion, that we might understand, that this kinde of men is most hurtfull to the Church and Common∣wealth: because by adulterating and falsifying all Divine and Humane Truths, they with divelish craft overthrow, and teach others to weaken all the sinewes of Ecclesiasticall and Politicall society. Of this sortof men, the Jesuites are the most emminent at this day in Schooles and Churches: And the Machivellians in Courts, Polities, and Campes. For RIBERA doth rightly observe, that Christ in speciall mentioneth those vices, which should most reigne in Antichrists time. Now wee know that these evils are most rife in Popery. See Chap. 21.8.

16. I Jesus have sent my Angell] Least it should be uncertaine what person it was that said: Behold I come quickly: I am Alpha and Omega, he tels his name: I Jesus: and professeth himselfe to bee the Author of this Revelation, and the more to commend the dignity thereof to our care and studie, hee sheweth that for our sakes he imployed and sent his Angell to testifie the same unto us. Wher∣fore let it not be irksome reverently to read, continually to meditate, and care∣fully to observe the same with all readinesse of mind.

Here therefore the Lord Jesus confirmeth what the Angell before said in ver. 6. The Lord God of the holy Prophets sent his Angell: as if he should say: It is so: I Iesus have sent my Angell: * 1.308 hereby professing himselfe to be the Lord God of the ho∣ly Prophets. What Hereticke dares gain-say this? He also makes himselfe Lord of the Angels, for saith he, I have sent my Angell, viz. as being my owne by sub∣jection He is Lord of the Angels as God: and as man he is lifted up above all pow∣er as Lord and head over all things. The Angels also are said to be ours, not by naturall subjection, but voluntary service, because they are sent by the Lord Je∣sus for our service and preservation.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to testifie] That is, to reveal. Before ver. 6. and Chap. 1.1. he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shew, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie, in the same sense. Andreas refers this to the publishing of the Prophesie, that Iohn might not keep it secret, but make it knowne unto all.

To you] This apostrophe is directed in the first place to the seven Angels of the se∣ven Churches, unto whom he before had sent seven Epistles: as hee sheweth by the Addition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To you who are in, or, over the Churches. But consequently also unto all the servants of Christ, who are set over: or are Members of the Churches, that is, unto all the Faithfull: for this Prophesie was not revealed for them only who then were the servants of Christ, but for us chief∣ly upon whom the ends of the world are come: when the greater part of the Oracles was to be fulfilled. * 1.309

First let us observe, that seeing the Prophes••e is revealed by the Lord Iesus, it was a great impiety for the Church of old to question the Trueth and Divine Authority thereof.

Secondly, seeing the Lord Iesus sent his Angell: therefore he is Lord of the Angels and true God: because it is proper to God alone to have and send the Angels as his Ministers.

Thirdly, seeing the Lord Iesus vouchsafed to reveal this Prophesie not onely to those Seven Churches, but to all that should come after, therefore it belongs unto the profit and salvation of all of us, and all are seriously to meditate in the same.

I am the root and the off-spring of David] These glorious Titles commend the majesty of the Author, and of the Prophesie, as also it confirmes our Faith. * 1.310 Who is this Iesus? The root and off-spring of David. Before hee was called the root of David. He confirmeth that he is the Messias promised to come of the seed of David. For the root of David is the Son of David according to the flesh, Rom. 1.4. Andreas thinkes he is the root of David according to his Divinity: For the root beares the tree, but Christ, saith he, not as man, but as God upholdeth and saveth David: But without doubt it belongs to the flesh, which the Messias tooke of Marie the daughter of David. Its true the root beareth the tree: but this me∣taphor respects the originall. So that Christ is the root of David, sustaining David by his divinity: and sprouting from David, in his humanity.

Off-spring] Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Genus or Familie of David, out of which arose Joseph and Mary, the Parents of our Lord Iesus Churist, Luk. 1.27.

The bright and morning star] As the former Title confirmes the verity of Christs manhood: so this the majesty of his Deity. It signifies that most excellent light and glory, whereby the Lord Iesus doth excell all men and Angels, like as Lu∣cifer or the Morning-Star, excels all other Stars in brightnesse. In Num. 24.17. Balaam prophesieth that, a Star shall come out of Jacob.

BRIGHT] Most glorious in himselfe: by his brightnes dispelling the dark∣nesse and ignorance of our hearts and minds.

Morning] Because, saith Andreas, * 1.311 by his beames he not onely drives away the night or darknesse of this life, but also in the morning light of the common Resurrection, hee will exhibit himselfe to be seen of all the Saints. Or, because arising in our hearts, he dispels the blindnesse of our mind, as Lucifer exceeding other starres in clearnesse, and rising before the Sunne, (shewing that by and by it will be day) dispelleth the night-darknesse. So Peter calleth Christ the Day-starre arising in our hearts, * 1.312 when as hee enlightneth our hearts and mindes with the true knowledge and confidence of himselfe by the light of the divine Scriptures.

Aristotle to prove that justifice is the chiefe of vertues, saith:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is:

Neither Hesperus, nor Lucifer (that is, the Evening or Morning Starre) is not so admirable: as knowing nothing more glorious whereunto to compare this ex∣cellent vertue. Now Hesperus and Lucifer is the same Star first appearing after Sun-setting: and first foretelling the rising of the Sunne in the Morning. What Aristotle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ here calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dawning or break of day: in the same sense.

If then Aristotle doth rightly compare created righteousnesse unto the Mor∣ning Star: with more right doth the Increated Righteousnesses, viz. Christ the Son of God, call himselfe the Morning-Star. Hereby we understand the mea∣ning of Christ in Chap. 2.28: To him that overcommeth will I give the Morning-Star: for if the Morning-Star be Christ: the sense is: To him that overcommeth I will give my selfe, or, communicate my selfe with all my benefits unto him, viz. joy and glory, in part in this life, but perfectly in the life to come.

17. And the Spirit and the Bride say, Come] These kinde of abrupt sentences full of affection, serve to stir up like affections, desires, and wishes in us. Here the Lord Iesus commends unto us the studie of this Prophesie, by the example of the Spirit and of the Bride: They say, Come] that is, from this Prophesie they long for my comming, and that I fulfill the same. Therefore ye also that heare the Prophesie, ought to have the like desire.

And the Spirit and the Bride] By the Spirit and Bride may be meant the spirituall

Bride, sanctified by the Spirit of God. By the Bride I understand the Church, especially the Triumphant. She desires me to come, that is, to fulfill the Pro∣phesie, and to return to judgement, that she might at length be glorified through a finall redemption: like as the Soules of the Martyrs under the Altar, did de∣sire the full deliverance of the Church from all the miseries of this life. Or we may understand the Spirit properly of the Holy Ghost, * 1.313 who above spake to the Churches in the Epistles of Christ: in which it is often repeated: Hee that hath eares, let him heare what the SPIRIT saith unto the Churches. In this sense the Spirit is said to wish the comming of Christ, by a Metalepsis: because it is the Spirit that makes the Bride to desire Christs comming: in which sense also it is said Rom. 8.26. that the Spirit maketh intercession for us: that is, stirreth us up to make our requests, and to cry Abba Father.

Come] Namely to the full glorification of thy Bride. This is the reason of the wish: for the coming of the Lord shall be the full redemption of the Church: the which, seeing wee all doe expect, wee must also wish for the comming of the Lord: for as the Apostle intimates, it is a note of Gods children, to love his comming, 2. Tim. 4.8.

And let him that heareth] This is the consequent of the former, as if he should say, If the Spirit and the Bride long for my comming, then also let him that hea∣reth the words of the Prophesie, say, COME: that is, ardently desire my com∣ming for his redemption: Thus hee would have us continually to pray: Let thy Kingdome come: by which we daily desire that the Lord Iesus by his comming would wholly destroy the Kingdome of Satan, and perfectly set up his owne in us, in eternall glory.

And let him that is athirst come] He teacheth us what we ought to doe untill we obtaine our desire, by a most large promise comforting us against the temp∣tation of delay: Let him, saith he, that is athirst, that is, that desireth full redemp∣tion and glory through my comming, Come] To wit, unto me, or unto the stu∣die and meditation of this Prophesie. It is an Answer unto the Churches wish: as if he should say: ye desire that I should come to your deliverance: Yee there∣fore come unto me through Faith, * 1.314 Obedience, and true Sanctitie, being alwayes (as it were) girded with the same. For to come to Christ, is to receive his do∣ctrine, trust, obey, serve, and wholly to give ones selfe unto him. This is meant in the Gospell, where hee saith, Come unto mee all yee that are hea∣vy laden.

AND VVHOSOEVER VVIL] According to the promise, Chap. 21.6. To him that is athirst I will give of the Fountaine of the water of life, freely. So here to them that come unto him, he promiseth the living water of the pure Chrystalline River of the Heavenly Ierusalem. This water is Christ himselfe, the Fountaine of Life: Or the Holy Ghost, filling the Saints with Heavenly consolation. This water is drawne or obtained by Faith and Prayer. Therefore he saith, Let him take] That is, by prayer beg, and by faith obtaine the same. It is not thrust into the hands of unwilling, slothfull, and drowsie persons: therefore hee saith, Whosoever will. Hee saith not that it is in the power of free will, but requires the will to receive it. The will is ours, but the will of receiving is not in us, it is the gift of grace: * 1.315 For what hast thou, that thou hast not received? Therefore the will and desire of grace is required to be in us, that wee might bee quickned with the water of life.

Freely] The Fountaine of grace which is open to all that desire the same, is not to bee bought with the price of any thing, but is freely bestowed by the merit and efficacie of the Lord Iesus. Away therefore with the merits of Hypocrites.

18. For I testifie] These also are the words of the Lord Iesus, not Iohns, as appeares from ver. 20. Before he said: Blessed are they that keepe the words of this Prophesie: Now he threatens a terrible curse unto all such as presume any wayes

to adulterate this Prophesie. For he foresaw that some would despise, question, and falsifie the same by their Additions. Hee was not ignorant also that Anti∣christ with his false Prophets (Falsifiers of Holy Writ) would take liberty to fal∣sifie the Faith, yea usurpe to themselves absolute power over the very Scriptures of God. Therefore he thought it necessary to defend the Authority of the Re∣velation, and the whole Booke of Canonicall Scripture, by this threatning, as it were with a Seale, that it might bee preserved entire unto the end for the Chur∣ches, unto whose profit it was dedicated.

For I testifie] The causall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For, seemes an over-plus to Ribera by a Grae∣cisme: but, as we shewed in the Analysis, it is a seventh Argument commending the worthinesse of this Prophesie, taken from the inviolable authority thereof. Andreas for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I also testifie (for so it is in the Text) simplie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I testifie. And so the Kings Copie hath it. But all other Copies have it, I also testifie: neither is it without ground: for the Lord Iesus assenteth to his Angell, whom he had sent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to testifie these things to his servants: as if he should say, My Angell hath testified unto you, and I also testifie with him. For properly Summarturesai signifies to affirme a thing by a religious testimony, or to urge it with serious contestation, and so oblidge the Hearers upon pain of vengeance to obey the same. But let us briefly consider to whom Christ doth testifie, what it is, and after what manner.

Ʋnto every man that heareth the words] This Protestation belongs unto all that heare and read the same, not one excepted. And therefore neither Pope nor Councell have any right to adde, or take ought from the Scriptures, but with the hazard of their Salvation.

If any man shall adde] The contestation consists of two heads: The first is: that this Prophesie may not be adulterated by any Addition. To adde, * 1.316 is not so∣berly and according to the Analogy of Faith to interpret the meaning of the Pro∣phesie: but to mixe other things, besides what the Lord Iesus hath revealed by his Angell. He addeth, saith THOMAS, which adjoyneth a lye: for whatsoever is patched to the Scriptures of mens inventions, that it might be accounted as di∣vinely revealed, is a lie. Such are the Popes Traditions, which (seeing hee will make of like authority with the written word of God) he addeth unto the Scrip∣tures. Therefore they are lies.

The other branch of the contestation is, * 1.317 that none may deprave this Prophe∣sie, by taking away from the words thereof. He not onely takes away, that de∣rogates from the divine authority of the Booke (which, as Christ foresaw, many would do) but he also that any wayes changeth, or maliciously perverteth, or contradicteth any thing here written. Of which offence such are not altoge∣ther free, who obstinately deny that the manifest events of the Types touching the fall of the great Starre from Heaven into the Earth, of the Beasts ascending out of the Sea, and of the worshipping of his Image, and Character, of the Romane Ba∣bylon, of the whore committing fornication with the kings of the earth, & the like, are not yet manifestly fulfilled in the Papacy. The summe of the contestation is, that the integrity, sincerity, and sacred Authority of this Prophesie bee faithfully preserved in the Churches, and that the contemners, falsifiers, and corrupters thereof be no way suffered, under paine of Anathema or curse, unto which, as it followeth, that man is liable that presumes to adde or take away ought there∣from: for he saith: Ʋnto him God shall adde the plagues] This is the reason of the contestation, the horrible curse of them that falsifie this Scripture by adding or detracting. For if Falsifiers of Coine are liable unto the civill curse of the Law: much more shall the Anathema of eternall damnation be inflicted upon the Cor∣rupters of the Scriptures, which are the word of God. To them that adde thereto, God will adde all the plagues of this Booke (to wit, the Seven last plagues) and cast them into the Lake of fire and brimstone, with the Dragon, the Beast, and the False-Prophet, Chap. 19.

19. And if any man shall take away] That the righteousnesse of Gods judge∣ments may appeare, he will punish the Corrupters of his word, according to the quality of the offence. To Impostors he will adde plagues. To them that take a∣way, God will take away their part out of the Booke of life, &c. Their judgement shall bee much alike. For as the former are threatned with plagues: so the latter shall be deprived of all good.

His part] Not what he hath, but what he seemes to have. He speaketh of the part or portion of eternall life, which such shall have as are written in the Book of Life, that blessednesse (I say) and Heavenly joy which the Inhabitants of the Holy Citie shall be partakers of.

And from the things which are written] To wit, which in the Epistles of this Prophesie (especially, Chap. 2. & 3.) are promised to them that overcome, and from the things which in this Book are spoken touching the glorious state of the Saints in Heaven, Chap. 7.9.20.21.22. Now they that shall be deprived of Heavenly blessings, must of necessity lie under eternall plagues and punish∣ment. For betwixt these, there is no medium.

This place is remarkeable, against the Popish depravers of the Scriptures. For two things are evidently proved. First that the Holy Scripture is Authen∣tique in it selfe: and that it giveth testimony of its owne divine authority. For what is truely said of this Prophesie, is rightly by Expositers extended unto the whole Scripture. Hence ANDREAS: A fearfull curse, saith he, shall light on them, who are not afraid to adulterate divine Scripture.

SECONDLY That the Holy Sriptures are so perfect in themselves, as that the Romanists are to bee held for most damned falsifiers, who deny that all Do∣ctrines of Faith and Salvation are contained therein, unlesse the traditions of Rome bee added. * 1.318

Against this Bellarmine objecteth, that only the integrity of this Book is esta∣blished, but not the perfection of the whole Scripture.

ANSWER: Yea both this Booke and all the rest of Holy Scripture. This appears: because this Booke is the last, and last written. Therefore this threat∣ning annexed is as the Seale of the whole Cannon, or of all Bookes of divine Scripture. For as God put too this Seal to the Bookes of Moses: being the first Cononicall Bookes: * 1.319 Ye shall not adde unto the word which I command you, nei∣ther shall ye diminish ought from it: So to this last Booke he puts the same Seale: that nothing might be added, made equall or taken away from this, or any other part of Canonicall Scripture.

Bellarmine objecteth to the contrary: that it is not said: which I have written: but, which I have commanded. But frivolously: for Exod. 24.12. God saith ex∣presly: Which I have written, that thou mayest teach them. And Hose. 8.12. I have written to him the great things of this Law. Adde to this the former reason, that all Interpreters do acknowledge this Anathema to be pronounced generally against all falsisiers of Scripture, * 1.320 and that most justly. For the evident argument hereof is, that the greatest part of this Prophesie is as it were taken word for word out of the Old Canon, so as the Holy Ghost seemes purposely in every of the Visions to allude unto certaine Prophesies of the Old and New Testament. Now the reason hereof without Question was: First indeed, really to demon∣strate, that there was nothing wanting in the Old Testament unto perfection. Secondly that by this apparent imitation hee might shew, that in the writings of the Old Testament is contained the state and condition of the Church of the New Testament. Lastly he sheweth that the Revelation is as it were a recapi∣tulation of both the Testaments, and containeth the summe and agreement of all the Holy Scriptures. By the which againe it is plaine that this pre∣sent contestation or protestation belongeth unto the whole Body of Sa∣cred Writ.

20. He which testifieth these things, saith] Ribera will have these words to bee

Johns, because of the like sayings in his Gospell, Iohn 21.24. But the words following shew that they are spoken by the Lord Iesus: for he addeth: Behold I come quickly. Notwithstanding there is no great matter in it. Hee calleth himselfe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Testifier, because he testified, that is, revea∣led, this Revelation unto John by his Angell. Hence Chap. 1.5. Iohn cal∣leth him, the Faithfull Witnesse.

Surely I come quickly] He confirmeth what he had twice said: Behold I come quickly. The Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And or also hath the force of an asseveration or oath (and is rightly rendred Surely) to take away all doubting: as if hee should say: I shall seeme to delay: but it shall be no delay. Mockers will think that I will never come; but I will come before they are aware thereof.

Even so come Lord Jesus] These are the words of John applauding and suppli∣cating Christ to doe quickly what he promiseth. He wisheth therefore, that he may come quickly, not in his owne name onely, but he will have it to bee the common wish of all the godly: Come quickly Lord Jesus: And why should wee not wish for it? To the wicked the day of the Lord shall be terrible. But to us nothing can come more acceptable: because then our Redemption shall draw neer, and there shall be a perfect deliverance. Then all teares shall bee wiped away from our eyes: then we shall see him, as he is, and live with him for ever and ever.

Notes

• * 1.1

  The analogy
• * 1.2

  The Ana∣logy.
• * 1.3

  The Ana∣logy.
• * 1.4

  The order observeable
• * 1.5

  2. Thes. 2:8
• * 1.6

  This last Vision is a recapitula∣tion of all the forego∣ing visions.
• * 1.7

  Gen. 3:15. Heb. 2.14. Luk. 11.22
• * 1.8

  Tob. 8.3.
• * 1.9

  Eph. 4.10. Ioh. 3.13.
• * 1.10

  How christ & the Pope have the keyes of the bottomlesse pit.
• * 1.11

  The same dragon that is here bound, was overcome in chap. 12.
• * 1.12

  The bin∣ding of Sa∣tan.
• * 1.13

  Io. 16.11. Luk. 10.18 Ioh. 12.13
• * 1.14

  Mat. 27.66. Dan: 6.17.
• * 1.15

  Luk. 8.31
• * 1.16

  Aug: l, 4. de C. D. c, 25 & L. 6. c. 2, &c.
• * 1.17

  Satans bin∣ding is not to be un∣derstood absolutely.
• * 1.18

  Lib. 20. de C. D. cap. 7.
• * 1.19

  How satan must beloo∣sed.
• * 1.20

  Why God would have the Dragon loosed.
• * 1.21

  Lib. 20, de C. d. cap. 8.
• * 1.22

  What the little season of the Dra∣gons loosing is.
• * 1.23

  Why it is called little
• * 1.24

  Psal. 90.4. Isay. 52.7.
• * 1.25

  1. Ioh. 2.18
• * 1.26

  Mat. 24.22.
• * 1.27

  2. Cor, 4.17
• * 1.28

  Cicero de Ancit.
• * 1.29

  The diffi∣culty about the thou∣sand yeers.
• * 1.30

  Mat. 24.26:
• * 1.31

  Lib. 20, de C. D. cap. 7
• * 1.32

  Psal. 105.8
• * 1.33

  Com. in A∣poc. cap. 20 N. 36.37 &c.
• * 1.34

  Where we are to begin the thou∣sand yeers.
• * 1.35

  The end of the thou∣sand yeeres.
• * 1.36

  Whether the Dragon were bound in the first thousand yeers.
• * 1.37

  The compa∣ring of the thousand yeers with the 1260. dayes & 42. months.
• * 1.38

  Objections taken away.
• * 1.39

  By the fi∣gure called Synecdoche, a part is ta∣ken for the whole.
• * 1.40

  Bell. Lib. 3. de P.R. Cap. 21.
• * 1.41

  Lib. 20. de C.D.C. 7.
• * 1.42

  How Iohn could see the soules which are invisible.
• * 1.43

  Who they are that li∣ved & reig∣ned with Christ.
• * 1.44

  How the Chiliasts corrupted the text.
• * 1.45

  The ground of the Chi∣liasts error.
• * 1.46

  Ioh. 5.28.
• * 1.47

  How the soules lived and reigned with Christ
• * 1.48

  Luk. 22.29 Rev. 3.21.
• * 1.49

  How al the Martyrs li∣ved a thou∣sand yeeres with Christ
• * 1.50

  Mat. 12.39 Ioh. 2.19.
• * 1.51

  Iere. 29.9.
• * 1.52

  Gen. 6.3.
• * 1.53

  The Mar∣tyrs shall also reigne after the thousand yeers.
• * 1.54

  Why the thousand ••••ers are ••••fined.
• * 1.55

  Ephe. 2.1. 1. Tim. 5.6 Mat. 8.22. Ioh. 5.25.
• * 1.56

  The first death what it is.
• * 1.57

  Rom. 5.12.
• * 1.58

  Why the first Resur∣rection is so called.
• * 1.59

  Lib. 20. de C. D. cap. 10. Rom: 14.4 1. Cor. 10.4 Ephe. 2.2. Mat. 8.22.
• * 1.60

  1. Thes. 4.17 1. Ioh. ••.2.
• * 1.61

  Act. 3.21.
• * 1.62

  Rev. 20.4. Ioh. 6.40. Rev. 6 11. Rev. 22.5.
• * 1.63

  Papias au∣thor of the Chiliasts o∣pinion.
• * 1.64

  Many of the fathers held the opinion of the Chi∣liasts.
• * 1.65

  How un∣certain the antiquity of tradition. and the au∣thority of the fathers is.
• * 1.66

  The fable of Antichrists four yeeres reigne.
• * 1.67

  Dialogo cum Try∣phone.
• * 1.68

  Libro Defuga persecut.
• * 1.69

  Comm: in Apoc. 20. N. 26.
• * 1.70

  A refutati∣on of the Chiliasts errour by experience.
• * 1.71

  2. From the text.
• * 1.72

  3. From the errone∣ous chrono∣logie.
• * 1.73

  IV. From the difficulties of the last times. Ioh. 18.36. Ioh. 18.20 Mat. 24.21 Luk. 18.8. 2. Tim 3.1
• * 1.74

  Act. 8.21. Ioh. 13.8. What it is to have part in the first Resur∣rection. The profi∣tablenesse & necessity of the first resurrection
• * 1.75

  Heb. 12.14
• * 1.76

  Lib. 20. de C. D. ca. 6.
• * 1.77

  Ps. 119.1. Psal. 32 1. Rom. 4.7. Rev. 12.14 Rev. 19.9.
• * 1.78

  1. Cor, 2.18
• * 1.79

  In cap. 20. N. 49.50.
• * 1.80

  1. Ioh. 3.9. Ps. 37.24.
• * 1.81

  Mat. 10.28
• * 1.82

  Rom. 5.12
• * 1.83

  Ioh. 3.36. Ioh. 5.24.
• * 1.84

  Psal. 49.8. Rev. 14.11 Cont: De∣metr:
• * 1.85

  Lib. 13. de Trin. C. 2.
• * 1.86

  XLI. Argument of Christs deity.
• * 1.87

  XLII. Argument of Christs deity.
• * 1.88

  Lib. 20. de C, D. c. 13. The Chili∣asts opinion cannot stand.
• * 1.89

  When the thousand yeers of Sa∣tans impri∣sonment be∣gan, and when they ended.
• * 1.90

  2. Pet. 2.4.
• * 1.91

  When Sa∣tan was a∣goin loosed.
• * 1.92

  Lib. 3. de P. R. cap. 9.
• * 1.93

  Rev. 16.14
• * 1.94

  Satans twofold at∣tempt after his loosing. Vestigat. pag. 896.
• * 1.95

  How the nations were de∣ceived.
• * 1.96

  Gregory the VII. an ex∣quisite In∣strument of Satan, loo∣sed.
• * 1.97

  1. Tim. 3.2 Tit. 1.6. 1. Cor. 7.2.
• * 1.98

  Genebr. chronol. lib. 4. pa. 593.
• * 1.99

  Lib. 3. de P R. cap. 17. Vestig. pag. 877.
• * 1.100

  Lib. 1. An∣tiq. cap. 7.
• * 1.101

  lib. 5. c. 23:
• * 1.102

  Alcor. A, 20.28.32. &c.
• * 1.103

  Lib. 3. de P. R. c. 17. Apoc. 20.
• * 1.104

  Ezech. 39.4.6.9.12. The fiction touching Gog and Magog re∣futed.
• * 1.105

  In apoc. 20. N. 70.
• * 1.106

  Ribera re∣futeth Bel∣larmines Fiction.
• * 1.107

  1. Thes. 5.2
• * 1.108

  Mat. 24.36.
• * 1.109

  Whether Ezechiel & Iohns Pro∣phesie tou∣ching Gog be the same.
• * 1.110

  Ez. 39.25.
• * 1.111

  Ibid ve. 29.
• * 1.112

  Eze. 38.8.
• * 1.113

  Nehem. 4. & 6.
• * 1.114

  In Apoc. 20 S. 57.
• * 1.115

  The old & new Gog∣gish war.
• * 1.116

  Gog and Magog are the foure Angels of Euphrates.
• * 1.117

  The Chri∣stian world is the camp of the saints
• * 1.118

  Mat. 4.5. Luk. 19.46 The beloved city is the Church.
• * 1.119

  The holy war was the occasion of the Gogish war. called Sacrum quasi mini∣me sacrum.
• * 1.120

  The begin∣ning of the Gogish war
• * 1.121

  2. Thes. 18. Lib. 20. de
• * 1.122

  C. D. c. 14
• * 1.123

  Mat. 25.41
• * 1.124

  Lib. 21. de C. D. c. 23. Ps. 77.10. The punish¦ment of the damned e∣ternall.
• * 1.125

  Mat. 72.3. Mat. 25.4•• What is meant by Eternall.
• * 1.126

  Mat. 25.46
• * 1.127

  It is proved that here the last judgement is typically set forth. Mat. 25.46. 1. Cor. 15.16 Dan. 7.10. Mat. 25 41
• * 1.128

  Bright∣mans Alle∣gorie.
• * 1.129

  Whether the descrip∣tion of the new Ieru∣salem a∣grees to the Church Militant.
• * 1.130

  Whether this Resur∣rection of the dead be the calling of the Iews.
• * 1.131

  Lib. 20. de C. D. c. 14
• * 1.132

  The white throne of christ his glory. Ioh. 5.12. Act 17.31.
• * 1.133

  Why the last judge∣ment is so often exhi∣bited: XL: Argu∣ment of Christs de∣itie:
• * 1.134

  Husterosis is when a thing is be∣fore put down which should come after; or, contrari∣wise. Lib. 20: de C. D. c. 14.
• * 1.135

  2. Pet. 3.12. 1. Cor. 7.31
• * 1.136

  Rev. 21. v. 1
• * 1.137

  Rev. 16.20 Rev. 6.14.
• * 1.138

  The dead corporally are here understood.
• * 1.139

  2. Cor. 5.10 Rom. 14.9 10.
• * 1.140

  1 Cor. 15.52.
• * 1.141

  2 Cor. 5.10
• * 1.142

  Lumb. lib. dist. 44.
• * 1.143

  XLI. Ar∣gument of Christs de∣itie.
• * 1.144

  Dan. 7.10.
• * 1.145

  Comm. ad Rom. 14.
• * 1.146

  Lib. 20. de C. D. c. 14
• * 1.147

  Marke 16.16. Io. 12.48. Lib. 20. de C. D. c. 14
• * 1.148

  Mat. 25.32.
• * 1.149

  Rom. 2:5.
• * 1.150

  Orat. in Plag: gran:
• * 1.151

  Iuven: Sat: 13.
• * 1.152

  The holy Scriptures are the rule of truth & righteous∣nesse.
• * 1.153

  Iudgement shall be ac∣cording to workes.
• * 1.154

  Eze. 184. Rom: 1.28 Good works merit not life eternal.
• * 1.155

  Why the Iudgement shal not bee according to faith & in∣fidelitie.
• * 1.156

  Lib. 20. de C. D. c. 15
• * 1.157

  1. Cor. 15.54. 1. Cor. 15.26.
• * 1.158

  Ioh. 7.3 7.
• * 1.159

  Lib. 20. de C. D. c. 16.
• * 1.160

  Ioh. 16.20.
• * 1.161

  The new Ierusalem is not the Church mi∣litant: much lesse the Church of Rome. How farre Alcasars o∣pinion is approvable.
• * 1.162

  Touching the new heaven and the new earth. 2. Cor. 5.17
• * 1.163

  Isa. 65.17.
• * 1.164

  What is meane by the new heaven & the new earth.
• * 1.165

  2. Pet. 3; 10
• * 1.166

  How hea∣ven and earth are new.
• * 1.167

  1. Cor. 7.31
• * 1.168

  Rev. 4.6.
• * 1.169

  The reno∣vation of the Sea.
• * 1.170

  Ps. 132.14
• * 1.171

  Eph. 5.27.
• * 1.172

  Lib. 20. de C. D. c. 19
• * 1.173

  How the new Ierusa∣lem comes down from heaven.
• * 1.174

  Rev. 7.15.
• * 1.175

  The habi∣tation of Gods grace and glory.
• * 1.176

  1. Cor. 13.9 Eph. 4.7. 1. Cor. 12.11 2. Cor. 3.18 Phil. 3.21. Mat 13.43 1. Ioh. 3.2.
• * 1.177

  1. Cor. 2.4
• * 1.178

  The evils accompa∣ning this life.
• * 1.179

  Ps. 126.6.
• * 1.180

  Isa. 25.8.
• * 1.181

  Rom. 14.8 Col. 3.4. Rom. 8.38
• * 1.182

  Sophocl. in Antig.
• * 1.183

  2. Pet. 3.13
• * 1.184

  Fearfull.
• * 1.185

  Vnbelievers
• * 1.186

  Ioh. 3.36.
• * 1.187

  The abo∣minable.
• * 1.188

  Cha. 13.6.
• * 1.189

  Murderers.
• * 1.190

  Sorcerers.
• * 1.191

  Idolaters.
• * 1.192

  Lyars. Pro. 12.12 Iohn 8 44.
• * 1.193

  Psa. 11.6. Psa. 16.5. Psa. 63.10 Act. 8.21.
• * 1.194

  The lake of fire. Lib. 20. de C. D. c. 14
• * 1.195

  Ludovicus his jest on Sophisters disputing of this fire.
• * 1.196

  The first death.
• * 1.197

  Chap. 17.3
• * 1.198

  Chap. 17.1
• * 1.199

  Lib. 7. de bello Iudai∣co, cap. 18.
• * 1.200

  See ver. 2.
• * 1.201

  Lib. 37. c. 9
• * 1.202

  See before Chap. 4.3.
• * 1.203

  1. Cor. 3.11
• * 1.204

  Why the names of the Apostles are written in the foun∣dations.
• * 1.205

  How there are twelve foundations
• * 1.206

  The City is just foure∣square.
• * 1.207

  The great∣nesse of Ba∣bylon.
• * 1.208

  The mea∣sure of a Cubit. Herod. lib. 1
• * 1.209

  Lib. 37.
• * 1.210

  1. Pet. 1.18
• * 1.211

  In chap. 21 S. 38.
• * 1.212

  Iasper.
• * 1.213

  Rueus lib. 2. c. 1. de gemnis.
• * 1.214

  Saphir. Ex. 24.10. Eze. 1.26. Lib. 37. c. 7
• * 1.215

  A Chalce∣dony.
• * 1.216

  An Eme∣rauld.
• * 1.217

  Sardonix.
• * 1.218

  Sardius.
• * 1.219

  Chrysolite.
• * 1.220

  Beryl.
• * 1.221

  A Topas.
• * 1.222

  A Chryso∣prasus.
• * 1.223

  A Iacinct.
• * 1.224

  An Ame∣thyst.
• * 1.225

  Lib. 37. c. 9
• * 1.226

  1. Cor. 3.11
• * 1.227

  Ioh. 10.2.9 & 14.6.
• * 1.228

  The diffe∣rence of gemms and pearles.
• * 1.229

  Lib. 9. c. 35
• * 1.230

  Mat. 13.48.
• * 1.231

  God is ex∣ternally worshipped only in this life. Ier. 31.34.
• * 1.232

  Isa. 66.23. Rev. 7.25.
• * 1.233

  XLIII. Argument of Christs Deity.
• * 1.234

  1. Tim. 6.16
• * 1.235

  Isa. 30.26.
• * 1.236

  Isa. 24.23.
• * 1.237

  Isa. 60.19
• * 1.238

  How the nations are the City & Citizens.
• * 1.239

  1. Cor. 15.42 How kings shall bring their glorie into the heavenly Ierusalem.
• * 1.240

  Rom. 8.24.
• * 1.241

  How the kings of the earth are joyned unto the inhabi∣tants of the heavenly Ierusalem.
• * 1.242

  The signes of assured peace.
• * 1.243

  1. Cor. 6.9.
• * 1.244

  Rom. 2.16
• * 1.245

  The plea∣santnesse of the City.
• * 1.246

  Allusion unto Eze∣chiels Wa∣ters.
• * 1.247

  Their di∣versitie.
• * 1.248

  There is but one tree of life.
• * 1.249

  Rev. 2.7.
• * 1.250

  Psal. 1.3.
• * 1.251

  Homer. lib. 7. Odyss. Lib. 18. c. 17
• * 1.252

  What this perpetuall fruit is. Ioh. 15.16.
• * 1.253

  The leaves of the tree of life what they are.
• * 1.254

  The expo∣sition of A∣nathema.
• * 1.255

  Katana∣thema.
• * 1.256

  Deutr. 4.8.
• * 1.257

  Chap. 21.3
• * 1.258

  XLIV. Argument of Christs Deity.
• * 1.259

  1. Kin. 10.8 2. Chr. 9.7.
• * 1.260

  The happi∣nesse of the Citizens. Mat. 18.10
• * 1.261

  Mat. 5.8. 1. Ioh. 3.2. Heb. 12.14
• * 1.262

  Thom. 4. qu. 92.
• * 1.263

  Rev. 2.17. & 3.12.
• * 1.264

  Ch. 21.23.
• * 1.265

  1. Cor. 15.28
• * 1.266

  Luk. 1.33.
• * 1.267

  Lib. 4 de verb. cap. 1.
• * 1.268

  Lib. 1. cap. 2. de verbo.
• * 1.269

  XLV. Argument of Christs Deity.
• * 1.270

  Luk. 12.45 2. Pet. 3.4
• * 1.271

  1. Thes 5.3
• * 1.272

  Ioh. 19.35 & 21.24.
• * 1.273

  Religious a∣doration is simply de∣med unto creatures.
• * 1.274

  Isa. 8.16. Dan. 8.26. Dan. 12.4.
• * 1.275

  The rea∣ding of holy Scripture ought not to be prohi∣ted.
• * 1.276

  Andreas. Ribera.
• * 1.277

  The two-fold effect of Holy Scripture.
• * 1.278

  2. Pet. 3.16 Rom. 1.17.
• * 1.279

  2. Cor. 2.15
• * 1.280

  The Do∣ctrine of justificati∣on by faith not to bee kept close because of the abuse thereof.
• * 1.281

  Tom. 7. Aug. lib. 5. hypognost. in prooemio
• * 1.282

  Iustificati∣on & San∣ctification distinct be∣nefits of Christ. 1. Cor. 1.30 1. Cor. 6.11
• * 1.283

  The Parti∣cle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stil, noteth con∣tinuation of time.
• * 1.284

  Rom. 8.1.
• * 1.285

  Lam 3.23
• * 1.286

  How farre justificati∣on of Faith doth admit encrease.
• * 1.287

  Ioh. 17.2.
• * 1.288

  Rom. 6.23. Eph. 2.8.
• * 1.289

  Reward due & not due.
• * 1.290

  XLVI. Argument of Christs deity.
• * 1.291

  Ch. 40.10
• * 1.292

  Psal. 9.9.
• * 1.293

  Ioh. 10.78 Ioh 11.25. Mat 25.34
• * 1.294

  XLVII. Argument of Christs Deity con∣firmed.
• * 1.295

  Explicat. locor. p. 400
• * 1.296

  Lib. 7. c. 56
• * 1.297

  Lib. 19 c. 14.
• * 1.298

  Lib. 11. hist cap. 30.
• * 1.299

  Trip. hist. lib. 7 cap. 9
• * 1.300

  Lib. 2: E∣pigr. 57. Lib. 5. E∣pigr. 27. Ioh. 14.28 Ioh. 01.29
• * 1.301

  Ioh. 10.30. Ioh. 14.10. Ioh. 5.23.
• * 1.302

  Ioh. 1.3.
• * 1.303

  Ioh. 1.1. Prov 8.25 Mich. 5.2.
• * 1.304

  Rom. 1.36.
• * 1.305

  How the Saints have right to Christ.
• * 1.306

  Ch. 21.27.
• * 1.307

  Mat. 7.6.
• * 1.308

  XLVI. Argument of Christs Deity. Eph. 1.21. Phil. 2.9. Hebr. 2.9. Mat. 18.10 Act. 12.15 Heb. 1.14.
• * 1.309

  1. Cor. 10.11
• * 1.310

  Above cha. 6, 5. How Christ is the root of David.
• * 1.311

  How Christ is called the morning-Starre.
• * 1.312

  2. Pet. 1.19
• * 1.313

  Metalepsis is a figure whereby a word is put from his proper sig∣nification.
• * 1.314

  What it is to come un∣to Christ. Mat. 11.28
• * 1.315

  1. Cor. 4.7.
• * 1.316

  What it is to adde to this Pro∣phesie:
• * 1.317

  What it is to take a∣way from this Pro∣phesie.
• * 1.318

  Lib. 4. de ver 80. dei. c. 10.
• * 1.319

  Deut. 4.2. & 12.32.
• * 1.320

  Why the oracles of the Reve∣lation are most taken out of the old Canon.