Commentary on Revelation, Authors preface

Commentary on Revelation · Authors preface

p. 5The Authours PREFACE UPON THE REVELATION OF THE APOSTLE AND EVAGELIST IOHN: HAPPILY BEGVN AND PROPOVNDED VNTOUNTO HIS AVDITORY IN THE VNIVERSITY. Ann. 1608.

IF any of you (my Hearers) admire, wherefore, after the Expoſition of Pauls Epiſtle unto the Hebrews, I ſhould paſſe by ſo many excellent Bookes of the New Teſtament, and take in hand the Interpretation of the laſt, viz. the Revelation, the Authour and Canonicall authority whereof hath long ſince variouſly bin diſputed of: and which being repleniſhed with great ſecrets, types, and darke ſentences, is ſcarcely intelligible unto any: The Objections againſt the Revelationand though it be entitled a Revelation, yet ſeemeth not in the leaſt to be a Booke revealed, but rather ſhut up and ſealed: which ſeemeth alſo to bee the reaſon that it is placed at the end of the New Teſtament: from the interpretation whereof becauſe of its obſcurity, not a few of the ableſt Divines have hitherto abſtained: and laſtly ſeeing it hath long ſince bin held, that it doth contain ſome things contrary to Apoſtolicall Faith, and favour the hereſie of the Chiliaſts. If I ſay, any man wondreth at this my purpoſe, ſuch a one I would have with me to acknowledge, that theſe very objections (beſides other cauſes which now are not requiſite to be related) with which this moſt Heavenly Book is injuriouſly charged, offereth occaſion unto me to interpret the ſame, that ye might underſtand that the Revelation of John is ſo farre from the guilt of theſe accuſations (which do not a little weaken the Canon of our Faith) that we rather may ſay of it, what Jerome moſt truly ſaid of the Propheſie of Iſaias: Whatſoever is in Holy Writ, whatſoever can bee uttered by the tongue or received by the ſenſes of mortall man, is contained in this Booke: which leaſt it might ſeeme to be ſpoken by me without ground, Prooem. in Iſa.I thought good to praemiſe a few things in way of Preface: in which I will handle ſomethings more briefly, by other Interpreters more largely handled: and ſomethings properly belonging to our purpoſe, I ſhall more diligently explicate.

CHAPTER. I. Of the Authour of the Revelation

WHo was the Authour of this Booke, Lib. 7. hiſt. c. 25. Haer. 51.would never in our times have beene queſtioned, unleſſe Euſebius and Epiphanius had left in writing, that ſome of old time did ſcruple the thing. For Euſebius recordeth, that in his time it was diverſly on both parts diſputed touching the Revelation. Afterward he ſaith, there were ſome who ſuppoſed from the Bookes (called De Repromiſſionibus) of one p. 6DIONYSIUS an Alexandrine Biſhop, and alſo from one Caius an old Writer, that the Revelation was not written by John the Apoſtle, but forged by the Hereticke Cerinthus, who feined an earthly Kingdome to Chriſt, in which the Saints ſhould have their fill of corporall pleaſures a thouſand yeeres: into which ſenſe, ſome whom they called Chiliaſts, men in other reſpects of note in the Church, drew the twentieth Chapter of the Revelation. But other Divines and worthy Fathers have alwayes demonſtrated, that there is no ſuch thing in that Chapter: and we alſo will ſhew it on the place.

But ſo farre is it from trueth, The Revelation not written by Cerinthus.that the blaſphemous Heretick Cerinthus could be the Author of this Booke, as nothing is leſſe credible, or more unlikely. For Cerinthus blaſphemouſly maintained, that Chriſt was not before Mary. But the Revelation throughout teacheth and proveth the Eternall Deity of Chriſt by ſuch evident Arguments againſt Cerinthus, Ebion, Photinus, and ſuch like enemies of Chriſt, as almoſt no Scripture affirmeth the ſame more clearly.

However therefore it is no marveile, Lib. 4. adverſus Mar.that the Marcionites (as Tertulian recordeth) as alſo the Alogian and Tatian Heretickes (as Epiphanius, Auguſtine, and Philaſtrius teſtifie) did reject the Revelation as being contrary to their hereſie: Yet the Grecians of old had no reaſon, neither to this day hath any man a juſt or probable cauſe, Iohn the Apoſtle author of the Revelation.to call into queſtion the Authour, or Canonicall Authority of this moſt Sacred Booke.

That John the Apoſtle (whoſe Goſpell and three Canonicall Epiſtles are extant) is the Author, may be proved by ſolid and undoubted reaſons.

Firſt the Title it ſelfe ſheweth that he is the Author: Iforeign The Revelation of John the Divine. But thou wilt ſay, it is not ſaid, John the Apoſtle or Evangeliſt: Lib. 3. hiſt. cap. 13.but John the Divine: touching whom it ſeems to be uncertaine who he was: becauſe, as Euſebius recordeth, there were two Iohns, whoſe Monuments were then at Epheſus, viz. Iohn the Evangeliſt the Writer of the Goſpell, and of one Canonicall Epiſtle: and Iohn the Preſbyter or Elder, the Author of the two latter Epiſtles, and of the Revelation: unto which opinion alſo Dionyſius Alexandrinus in the fore-alledged place doth aſſent.

But verily that Presbyter is not called the Divine, which Title foreign in way of eminency was moſt deſervedly by the Ancients attributed unto Iohn the Evangeliſt, The title of Iohn the Divine whence it aroſe.becauſe none of the Apoſtles or Divines wrote more heavenly of the Deity of Chriſt. Therfore the Kings Copie of Montanus expreſſeth the whole Title thus: foreign The Revelation of the Holy Apoſtle and Evangeliſt Iohn the Divine, the which, whither it were prefixed by John himſelf or afterward by the Church, is of no great conſequence: ſeeing it ſufficiently appeareth, that it is taken from ver. 1 & 2. Beſides it is not credible, neither can it bee proved that the Lord Ieſus after the death of the Apoſtles, ſent his Angell unto another Iohn, then unto Iohn the Apoſtle.

But that a certaine upſtart Interpreter ſuppoſeth that Iohn beginning with that other Title (The Revelation of Ieſus Christ, which God gave unto him) would not have the Title of the Booke to beare the Name of the Author, Alcaſar. Veſtigat. Not. 4. prooem.almoſt after the ſame manner, by which, ſaith he, the Author of our Society would have the ſame to be called the ſociety of Ieſus, not of IGNATIUS: I doubt not but all ſound men do underſtand, that this is not onelyonly more then inſolently ſpoken: as if forſooth there could or ought to be an equalitie betweene the Apoſtle Iohn, and Ignatius the Souldier: the Revelation of Ieſus Chriſt, and the Ieſuiticall Society of Yeſterdayes hatching, but that alſo it is altogether inconvenient and contrary unto the purpoſe of the Author. For Iohn in the very firſt verſe ſaying: The Revelation of Ieſus Chriſt, which he ſignified by his Angell unto his ſervant Iohn: doth put too his name: and the Church hitherto hath alwayes called this Book, the Revelation of Iohn, and not the Revelation of Jeſus. The Ieſuites therefore ought not by this p. 7example to diſſemble the Name of their Author, but ſhould be called the Society of Ignatius, and not the Society of Jeſus.

The Periphraſis of the Authour confirmeth the ſame thing, Chap. 1. ver. 2. who bare record of the word of God, and the teſtimony of Ieſus Christ: which ſheweth plainly that the Writer of the Revelation and of the goſpel was the ſame: for who hath more clearly borne record of the word of God, and the teſtimony of Ieſus Christ, then the Apoſtle Iohn in his Goſpell, which beginneth: In the beginning was the word (foreign) &c. and in his firſt Epiſtle Chap. 1. v. 1. That which was in the beginning. &c. touching the word of God, &c. we have ſeen it and beare witneſſe: and Chap. 5.9. This is the witneſſe of God which hee hath teſtified of his Sonne, &c. like unto which, is that in Chap. 19.13. where hee calleth Chriſts comming unto judgement (foreign) the word of God: and the ſtile of Iohn the Apoſtle (whatſoever others may judge) doth plainly appear throughout the whole Book, as we ſhall obſerve in the courſe of our Expoſition.

Adde, that this Author ſaw and wrote the Revelation in the Ile Patmos, IIII was ſaith he, Chap. 1.9. in the Ile, that is called Patmos, for the word of God, Iohn banished into patmos. Lib. 3. hiſt. cap. 18.and the testimony of Ieſus Chriſt, which Circumſtance doth not obſcurely denote the Apoſtle Ioh. Neither read we of any other Iohn baniſhed into Patmos for the word of the Lord, and the witneſſe of Ieſus Chriſt, then Iohn the Apoſtle, who, as Euſebius recordeth, was condemned for the Goſpels ſake, and baniſhed into Patmos by the Emperor Domitian.

Laſtly, IVwe have the Authorities of moſt ancient Writers confirming the ſame with full conſent: both of Grecians, Iuſtin, Martyr. Dial: cum Tryph. Irenae: Lib. 4. Cap. 37. Clemens Alexandrin. Paedag. Lib. 2. Cap. 12. Origen. Homil. 7. in Ioſu. Athanaſ: in Synopſ. Epiphanius Haeres. 51.54.76. Chryſoſtom. Homil. 5. in Pſalm. 5. Damaſcen. Lib. 4. Orth. fid. Cap. 18. alſo of Latine Writers: Tertullian. Lib. 4. contra Marcio. Cyprian. de exhort. Martyr. Cap. 8.10.11.12. Ambroſ. in Pſal. 50. & Lib. 3. de Spir. Sanct. Cap. 21. Augustine Tract. 39. in Ioh. & Lib. 2. de doct. Chriſt. Cap. 18. & de Haeres. Cap. 30. Et Lib. 20. de C. D. Cap. 7. Hierom. Catal. Script. Illuſtr: &c.

The Arguments uſually alledged to the contrary, I will not now for brevity ſake ſet downe. Eraſmus hath painfully collected the ſame: And by Theodore Beza in his Annotations upon this Book are ſolidly refuted. One thing onelyonly I will touch, Whither the ſtyle of Iohn be diverſe.which ſome do pretend touching the difference of the ſtile of the Revelation, and the writings of Iohn the Evangeliſt, but with no great reaſon: for an egge is not more like an egge, then Iohns ſtile is like to himſelfe here and there. How often (to paſſe by other things) doth hee ſay that wee are waſhed from our ſinnes by the blood of Chriſt, which alſo hee ſaith 1. Epiſt. Chap. 1.7. But to grant, what they ſay, that the stile doth differ, was the ſame kinde of ſpeech to be uſed in writing the Goſpell, and a Propheſie? what marveil, that an unlike matter is explicated by a different ſtile. Beſides it is to bee obſerved, that Iohn wrote moſt part of the Booke not in his owne words, but in Phraſes and words dictated by the Angell. Where he uſeth his owne, hee plainly retaineth the Phraſe, which hee hath in his Goſpell and Epiſtles, as we ſhall ſee in its place.

Beſides ſome do obſerve, Ioh. Foxus. in Apoc. pag. 458.that although Iohn indeed wrote the Propheſie in Greeke: yet it ſeemeth the Angell uttered the ſame in Hebrew, it being Iohns native language: This appeareth by manifold Hebrew expreſſions throughout the Booke, as Abaddon, Harmageddon, Hallelujah, Gog, Magog, and the often Repitition of the number Seven, touching the ſeven Spirits, ſeven Candlestickes, ſeven Churches, ſeven Angels, ſeven Seales, ſeven Trumpets, ſeven Vials, ſeven heads of the Beast, ſeven hornes of the Lambe, &c. Laſtly the whole Phraſe or forme of expreſſion, ſeemeth rather to incline to the Hebrew then the p. 8Greek: The Greek letters foreign make 666. Romanus.Hence the ſaid writers ſuppoſe that the number of the Beaſts name expreſſed in Greek by foreign is to be interpreted by the Hebrew letters foreign preciſely expreſſing the number 666. But of this no more at preſent. And thus much of the Authour.

CHAPTER II. Touching the Canonicall authority of the Revelation.

NOw by theſe things the divine Authority of the Booke doth neceſſarily follow. For if the Apoſtle Iohn be the Author: the Divine and Canonicall Authority cannot juſtly bee queſtioned. For the Apoſtles writings are Apoſtolicall.

Beſides, the Author doth againe and againe teſtifie, that he received his Revelation from Chriſt, and wrote the ſame by the Augels command.

This alſo the teſtimony of the Ancient Church confirmeth. Concil. Ancyran, in appendice.For the Revelation is alledged under the name of John, and as Canonicall Scripture, by the moſt ancient Councell of Ancyra, which was before that of Nice: alſo in the Councell of Carthage III. Can. 47. and ſome others following.

The Revelation alſo hath bin alwayes of Canonicall authority with the Greeke and Latine Fathers: although certaine Graecians before Dionyſius Alexandrinus did ſome what ſcruple the ſame: as of old ſome of the Latine Church had their doubts touching the Epiſtle to the Hebrews, becauſe it did ſeeme to favour Novatus, as Ierome writeth unto Dardanus. But the ſcruple of one, or a few of the Ancients can no more diſanull the authority of any Canonicall Book of Scripture, then the ſcruple of a few now can doe.

And howſoever Luther in his firſt Edition of the New Teſtament in the Germane tongue, Published anno 1526. Sixtus. Senenſis. Biblioth. Ribera in Apoc. Prooem. cap. 1.did not reckon the two latter Epiſtles of Iohn, the Epiſtles alſo of Iames and Iude, among the Apoſtolicall and Canonicall Scriptures: Not indeed (as ſome Papiſts write) becauſe he could not beare thoſe words, Chap. 14.13. Bleſſed are the dead, &c. becauſe their workes follow them (which verily doe notably overthrow their fiction of the Soules of the Saints going into Purgatory) but rather becauſe he thought that ſuch obſcure Viſions and Figures were not ſo well agreeable unto the light of the New Teſtament: notwithſtanding in another Edition Anno 1535. hee ſpeaketh more liberally in the Preface touching theſe Bookes: neither do they, who at this day are called Lutherans, any longer queſtion the Canonicall authority of the Revelation.Alcaſ. Veſtig. nota. 2. Prcoem.

For our part we did not judge the Revelation was therefore to bee received, that we might abuſe the darke and obſcure ſayings of the Booke, to vomit out the venom of our malice againſt the Pope of Rome: as that upſtart Interpreter before mentioned, hath begun to calumniate us, but becauſe the reaſons before laid down, and many more, do confirm our beliefe: and becauſe by the Revelation we are manifeſtly taught, that that ſon of perdition lifting himſelfe up against whatſoever is called God, and ſitting in the Temple of God, as if he were God, is no other but that Capitoline Iove, even to this day treading down all powers under his feet.

But a man might juſtly wonder that Popiſh Writers do not tremble at the very ſight of this Booke: and how they are not afraid to explicate the Propheſie by their Commentaries: Why Papiſts write Commentaries upon the Revelation.but that the thing it ſelfe ſpeaketh they chiefly doe it (ſeeing they can neither wholly extinguiſh it, nor keepe it any longer from the people) at leaſt to deprave the oracles thereof by their falſe Interpretations: the which notwithſtanding they labour for in vaine: ſeeing it is as cleare as the Sun at Noon day, that under the Image of the Beaſt and Falſe-Prophet ſeducing the Inhabitants of the Earth: and of the whoriſh woman committing fornication with the Kings of the Earth: and of the great Citie on ſeven hils ruling over the Kings of the p. 9Earth, is repreſented the Monarchicall and Papall Sea of Rome: and under the Image of Locuſts the innumerable vermine of the Clergy and Monkes: under the Type of Merchandize, which no man, (Antichriſt beeing diſcovered) ſhall buy any more, are ſet forth Romiſh Indulgences, and buying and ſelling of Soules, &c.

CHAPTER. III. Of the obſcurity of the Booke: What it is, and whence, with the remedies of the ſame.

AUGUSTINE writing of the darkeneſſe of the Revelation, ſaith: Lib. 20. de C. D. ca. 17In this Booke, which is named a Revelation, are contained many darke things, that the Readers mind might be exerciſed, and in it are a few things, by the clearneſſe whereof the rest with labour may be ſought out, chiefly, becauſe it ſo repeateth the ſame things after a diverſe manner, that whereas it may ſeeme to ſpeake of different matters, by diligent ſearch we ſhall find that they are the ſelfe ſame things diverſly expreſſed. And JEROM: Tom. 3. ad paul. Ep. 1.In the Revelation (ſaith he) is ſhewed a Booke ſealed with ſeven Seales, which though thou give it to a man that can rend, to read it, he will anſwer thee: I cannot, it is ſealed. And afterward: The Revelation of Iohn hath as many Sacraments as words. I have ſaid but little in regard of the worth of the Booke. It is beyond all praiſe. In every of the words are hid manifold underſtandings. So indeed it is: for the ſharpneſſe of mans wit is blinder then beetles in the true underſtanding, as of other divine Scripture, ſo of this alſo, unleſſe it be enlightned by the beames of the Holy Ghoſt: but the cauſes of this obſcurity are plain.

Firſt, the whole Booke is Propheticall touching future things: Write, The cauſes of the darkneſſe of the Revelationſaith the Angell, the things thou haſt ſeene, which are, and which ſhall be afterward. But future things as future, becauſe they are not in any ſenſe, are either altogether unknowne, or being foreknown are conceived not ſo much by the underſtanding, as in hope.

Adde, That theſe future things are not declared by plaine words, The difference of Viſions.neither defined by notes or markes of times, places, and perſons: but are revealed unto Iohn (and ſo written) in darke and aenigmaticall Viſions. It is true, many Viſions in Scripture were plaine, as ſet before the eyes of the mind or bodie, Dan. 5.5. 1. Kin. 6.17 Exod. 3.2. Act. 10.11 Act. 23.11Dan 5:51 Kgs 6:17Exod 3:2Acts 10:11Acts 23:11ſo King Belſhazzar ſaw a hand writing upon the plaister of the wall: Eliſha ſaw fiery Charrets round about him: and Moſes the buſh burning before him: Peter a ſheet with foure-footed Beaſts let downe from Heaven unto the Earth: Paul ſaw the Lord ſtanding by him in the night, &c. In theſe there was no great difficultie. But there are other Viſions more intricate: when the Images or Repreſentations ſignifying ſome ſecret thing, are exhibited unto the minds of men, either ſleeping or awake: the myſteries of which except they be revealed are ſo obſcure, as that they cannot be found out by the underſtanding of mortall man. Of this kinde were the dreames of Pharaoh, Nebuchadnezzar: the Viſions alſo of Ezechiel, Daniel, and Zacharie, unto which we worthily may compare the Viſions of the Revelation. The ſecrets indeed of the aforeſaid dreames, God not onelyonly revealed unto the ſingular benefit of them which dreamt the ſame, but alſo would have them written for the underſtanding of all. But the my ſteries of the Viſions, although he revealed them to his ſervants and Prophets, yet hee kept them ſecret from all other men, namely, that indeed prophane men might alwayes ſet light by things ſo obſcure: but the godly even by the obſcurity thereof be the more ſtirred up to the ſearching out of divine myſteries.The obſcurity ought not to keepe us from ſearthing.

And although we can ſcarcely, and with much difficultie come unto the underſtanding of all the ſecrets of this Booke: notwithſtanding the difficultie ought not to affright or to keep us from ſearching: but rather ſtir up a more diligent p. 10enquiry into the ſame. Many things in the Booke are without any ſhadowes of darke Types, as ſpeaking plainely of the puniſhments of the ungodly, of the bleſſedneſſe and reward of the Saints, &c. in which lies no obſcurity. In many Types alſo the ſignification is plaine, and the Analogie with the things ſignified not obſcure: as the Analogie of the ſeven Candleſtickes, with the ſeven Churches, of the Lamb with Chriſt, of the woman with the Church, of the Dragon with Satan, of the Beast and Falſe-Prophet with Antichriſt, of the Locuſts with the devouring Monkes, of Babylon and the Great Whore with Rome, of the ſeven heads of the Beaſt with the ſeven hils of Rome.

In the other more obſcure Viſions we have three helps, by whch in ſome meaſure wee may dive into the underſtanding of them, viz. the Propheticall Scripture, Hiſtorie, and experience.

For firſt, Iafter we have compared the Types of the Revelation with the Viſions and Phraſes of the ancient Prophets, Remedies of the darknesin ſpeciall with Ezechiel, Daniel, and Zacharie: we ſhall find a great likeneſſe in them, and thence receive much light: for example: In Chap. 4.5. it is ſaid, there were ſeven Lamps of fire burning before the throne: which plainly appeareth to be taken out of Zach. 4.10. where the ſeven Lampes are ſaid to be the ſeven eyes of Iehovah running too and fro through the whole Earth. By which undoubtedly is ſignified the ubiquitie of Gods power and providence. Out of the ſame Chapter is taken, that in Chap. 11.4. two witneſſes are ſaid to be two Olive trees, and two Candleſticks ſtanding before the face of the Lord of the Earth: Examples of which kinde we ſhall obſerve many more in the courſe of our Interpretation.

IIIf from Johns time we diligently run over the Hiſtory of the Empire and Romane Church, and preciſely compare the principall events with the Types of the Revelation, certainly we ſhall ſee much light to come unto theſe Viſions. The Romane and Eccleſiaſticall Hiſtorie teſtifies, that diverſe ſtorms of perſecutions were raiſed againſt the Chriſtians by Romane Tyrants. Euſebius recordeth out, of EGESIPPUS, Lib. 3. hiſt. cap. 32.that the Church did not long after the Apoſtles time, remain an undefiled Virgine: but by little and little, through the ambition and contention of Prieſts declined from Apoſtolicall ſincerity: But after CONSTANTINES time, In vita Malchi.ſaith JEROM, ſhee became greater indeed in wealth, but leſſe in vertues.

After-Hiſtories alſo teſtifie, that the Romane Biſhops by pride and ſubtiltie, namely under a pretence of the primacy left by the Apoſtle Peter, as alſo of Chriſts Vicar-ſhip bequeathed unto them, they, through the connivency or neglect of the Emperours, not onelyonly uſurped power over the City of Rome, but alſo took into their owne hands the very ſpoile of the Empire, and at laſt eſtabliſhed this Sacred Empire of the West, the direct or indirect power whereof ſhould wholly be in the Popes Holineſſe. All which things do not obſcurely teach us, what is meant by the opening of the Seales, The arrogance and ſubtilty of Romish Bishops.by the ſtars falling from heaven to the earth, by the Beaſt ſpeaking great and blaſphemous things, what is intended by the Beast, Falſe-Prophet, and Image of the Beaſt, what laſtly by the whoriſh woman ſitting on the Beaſt, and ruling over the Kings of the Earth in the great Citie upon ſeven Mountaines.

Laſtly, IIIif we rightly conſider the experience of the preſent times, two nuts are not more alike, then is the Beast and Purpled Whore to the Papacy: then the Locuſts unto the Popiſh Clergy: then the impure Frogs (proceeding out of the mouth of the Dragon, Beaſt, and Falſe-Prophet) unto the Popes Meſſengers, (being hooded like to Frogs) viz the Ieſuites cracking miracles, and running too and fro by Sea and Land unto the Kings of the Earth, Rev. 16: 13: 14:Rev 16:13Rev 16:14to gather them unto the Battell of that great Day of God Almighty. Theſe things, I ſay, will in ſome meaſure bee remedies againſt the darkeneſſe of the Booke.

p. 11VntoUnto which in the laſt place wee muſt adde diligent meditation, and ardent prayer, that the Spirit of God who revealed theſe myſteries to Iohn, do enlighten the eyes of our mindes with heavenly knowledge to finde out the wiſedome of this Booke. For bleſſed is hee that readeth: Rev. 1.3. & 22.7.14.Rev 1:3Rev 22:7Rev 22:14and bleſſed are they that heare the words of this Propheſie, and keepe them, that is, which diligently meditate, and labour exactly to weigh theſe oracles in an equall ballance, with the events paſt, preſent, and to come.

CHAPTFR. IV. Touching Ancient and Moderne Interpreters of the Revelation, and of the manner of Interpreting obſerved by them.

I Have ſpoken of the Authour, and Canonicall Authority, and obſcurity of the Revelation, and ſhewed that in theſe things is nothing to hinder us from the interpretation thereof.

The objection about the Interpreters is of no weight. I confeſſe that not a few Divines of great account, as Luther, Melanchthon, Bucer, Martyr, Calvin, Beza, and others have abſtained from the Interpretation of the Revelation. But this neither doth leſſen the authority of the Booke, neither doth it prejudice other Interpreters: for who knowes, whither the darkeneſſe of the Book, or their other waighty labours, or want of time did occaſion the ſame, certaine it is, they no way queſtioned the authority of the Booke.

In the meane while, in all Ages there have beene excellent Teachers of the Church, who have laboured to illuſtrate the ſecrets of this Booke by their Commentaries.

The Ancienteſt that have written upon the Revelation, are Iuſtine Martyr, In vita Iohannu.and Irenaeus Biſhop of Lyons, and Melito of Sardis, as Ierome and Euſebius record. But their Commentaries have not been preſerved untill our times: Euſ. lib. 5. hist. ca. 25.ſave onelyonly that ſome few fragments of this nature touching the ten hornes of the Beaſt, the two horned Beaſt, of the image, Character, Number and Name of the Beast ariſing out of the Sea, are found in IRENAEUS Lib. 5. Cap. 21.23.25.

Among Auguſtins workes wee finde a few Homilies upon the Revelation, which notwithſtanding are aſcribed to Ticonius by Bede, who himſelfe alſo hath commented ſome things upon the Apocalyps.

But Austine in that divine Commentary de Civitate Dei endeavours to ſearch not a few myſteries of this Booke, touching Gog and Magog, Lib. 20. de C. D. à cap. 7. uſ que ad 18.touching the thouſand yeeres of Satans binding and looſing, of the firſt and ſecond Reſurrection, of the Saints reigning with Chriſt a thouſand yeers, of the fire falling from heaven and devouring the ungodly, of the caſting of the devill and his followers into the lake of fire, of the dead, which the Sea, Death, and Hell, ſhall give up to be judged, and laſtly touching the New Heaven and the New Earth, &c.

Wee have alſo ſome what upon the Revelation under the name of Ambroſe: but it may plainely bee gathered from the worke it ſelfe, that it is later then Ambroſe.

In the latter Ages among Monkes and Schoolemen, almoſt no Booke hath had ſo many Interpreters, as the Apocalyps, ſeeing no man but thought it a fine thing to exerciſe his wit in the opening of ſuch dark Aenigmaes, either for oſtentation ſake, or to delight himſelfe with Allegories, a long Catalogue of which, even above an hundred, as well of ſuch as are extant, as not, Alcaſar. Veſtigat. Not. 26. Prooem.that upſtart Interpreter, before mentioned, hath reckoned up. And among theſe hee commends foure Manu-ſcripts which he found in the Libraries of Spaine. Vndoubtedly our Germany hath more. I have ſeene a compendious Expoſition of Iohns Revelation p. 12written in the yeere 1486. by Iohannes Hilten a Franciſcane: who alſo, (as they ſay) foretold many other things.

At Heidelberg in the Librarie of WISEDOMS Colledge is extant a Commentarie of two big Volumes, written a little before that time by Richard Faber of Laudenburg an Auguſtinian.

Luther alſo publiſhed a ſhort Commentary upon the Apocalyps at Witeberg Anno. 1528. ſent unto him out of Livonia, having no name unto it: the which Conr. Geſnerus in his Bibliotheca aſcribeth unto Iohn Huſſe. But it plainly appeareth to be more ancient. The Poſtill of Lyra aſcribes the prologue of that nameleſſe Authour, which beginneth thus, All that will live godly, &c. unto Gilbertus Pictavienſis, who flouriſhed under the Emperour Cunradus about the yeer 1140. But by the 20^th Chapter it appears not to be ſo ancient, for the Authour there diſputing touching the thouſand yeeres, teſtifies, that hee wrote in the yeer, from the Incarnation of Chriſt, 1357. Which, ſaith he, is our preſent date. He often expreſly interpreteth the Papacy for Antichriſts kingdom, the Pope for Antichriſt: which therefore I rehearſe, leaſt any might imagine, that wee were the firſt Authours of this opinion. Yea Pope Gregory above a 1000. yeers ago doubted not confidently to ſay, that that Prieſt ſhould be Antichriſt, or his Forerunner, who ſhould arrogate the Title of VNIVERSAL unto himſelf, which a while after, as is knowne, the Biſhops of Rome themſelves did doe. But of this more in its place.

Alcaſar alſo hath raked together many latter Writers upon this Booke, of his owne order.

But of ours not a few Divines of excellent learning, Proteſtant Interpreters of the Revelationhave in the foregoing age put their hands to this Propheſie, among whom notwithſtanding in my judgement Henry Bullinger of Helvetia is moſt eminent, whom almoſt all do follow, as David Chytraeus, Alfonſus Cunradus, Franciſcus Lambertus, Sebaſtianus Meyerus, Nicolaus Collado, Johannes Foxus, Benedictus Aretius, Matthias Illyricus, Auguſtinus Marloratus, Petrus Artopoeus, Franciſcus Iunius: Daniel Toſſanus. And of late in this our age Iohn Napier a Scotchman, Thomas Brightman an Engliſhman, Raphaël Eglinus, Conradus Graſerus a Germane, Iohannes Piſcator, Matthias Hoë, Matthias Cotterius a French man, with others whom I have not ſeene.

But thou wilt ſay, to what end are all theſe named? To wit to ſhew what I purpoſed, that nothing of the authority of this Booke is hereby diminiſhed, becauſe (as hath bin objected) ſome worthy Divines have abſtained from interpreting the ſame.

Touching the manner of interpretation, which every of them hath followed, and whether, being ſo many, they have effected what they deſired and ought to have done: would be too long to explicate, neither is it to the purpoſe in hand. This one thing perhaps may be affirmed without injurie to any of them all, that to this Booke hath happened, what the Evangeliſt Marke writeth of the woman diſeaſed with an iſſue of blood: Mar. 5.26Mark 5:26that ſhee had ſuffered many things of the Phyſitians, and it availed her nothing, but ſhe became much worſe: perhaps not ſo much by reaſon of the Phyſitians unskilfullneſſe, as the incurableneſſe of the diſeaſe, namely the healing thereof being reſerved for to illuſtrate the glory of Chriſt.

For while ſo many (every one following the force and reaſon of his own wit) have uttered ſuch various things touching theſe aenigmaticall Viſions, piouſly indeed, as I ſuppoſe, yet little cohering with themſelves, or with the ſcope or meaning of the Holy Ghoſt: it is come to paſſe, that indeed there are extant an heap of Commentaries upon this Booke, every of which promiſeth a new light unto the Propheſie, The different manner of interpreting.whereas the obſcurity thereof is not onelyonly not leſſened thereby, but in ſome places alſo more darkened. For ſome applie the Aenigmaes of the Revelation unto the Hiſtory of the Ancient Church: Others diverſly unto the continued period of the New Church: Others in every particular p. 13have imagined unto themſelves myſticall meanings, thinking, as the ſaying is, that under every ſtone gold lay hid: Others turned all things into tropes and morall Allegories: Others have laboured prophetically to praeſage and find out future things, even more then was lawfull for men to know: yea hardly among ſo many (which commonly is ſaid of Chronicles) thou ſhalt find two or three agree: which diſagreement verily argues that the difficultie of the Booke is not yet by ſo great variety of Authours wholly taken away, but rather encreaſed: not ſo much by a blame-worthy ignorance of Interpreters, as in regard of the incomprehenſible wiſdome of the Propheſie it ſelfe: the full revelation whereof is undoubtedly reſerved unto the manifeſtation of Chriſt our Lord.

Notwithſtanding I write not theſe things touching Interpreters, as if I would detract any thing from the labours of ſo many learned men, or thought that by their labour nothing of theſe myſteries were brought to light or explicated: and that I at length in all theſe Aenigmaes, had (as the ſaying is) hit the naile on the head. Far be it: for I doubt not in the leaſt, but that a great part of theſe Types by foregoing and preſent events are ſo manifeſtly brought to light, that the trueth of them may daily bee ſeene and felt, of ſuch, who, as the Holy Ghoſt requireth (foreign) have underſtanding. Yea I ingeniouſly profeſſe that I have bin very much helped by the Commentaries of moſt of them, eſpecially Bullingers and Brightmans. Now what I further judge touching the whole form method, and manner of interpreting the Revelation, I will by and by ſhew.

CHAPTER. V. Of the dignity, time, profit, and ſcope of this Propheſie.

I Have ſpoken of the Authour and authority, of the obſcurity and Interpreters of the Revelation: and thus I have freed this Booke from a three-fold ſlander: first as if it were not Canonicall: ſecondly obſcure, as not to be underſtood: thirdly of neglect, as if for this cauſe the worthieſt Divines had hitherto ſhunned the interpretation thereof.

There remaine two other ſcandals to be taken away: one of the order: that this Booke is the laſt of the New Teſtament: the other of errour: that it containes ſomethings not agreeable to Apoſtollical Faith: both theſe clouds will be diſperſed by the conſideration of the dignity of this Propheſie, which (like the Morning Starre above the reſt) ſhineth moſt clearely among the other Bookes of the New Teſtament.

What therefore reſpects the Order, ſo farre is it from diminiſhing the worth of the Booke in any kind, as it the more commendeth the ſame. For it is in very deed a divine Seale, by which the Holy Ghoſt was pleaſed, not without-reaſon, to cloſe up both the Old and the New Canon of the divine Scriptures: which manifeſtly appeareth from that propheticall Proteſtation at the end of the Booke, by which ſuch are pronounced bleſſed who obſerve the words of this Propheſie: the falſifiers on the contrary that preſume to adde or take ought there-from, are threatned with curſes: for unto them that adde, Rev. 22.18Rev 22:18God ſhall adde the plagues that are written in this Booke: to them that take, away, The Canonicall authority of the Revelation confirmed from the order thereof.God ſhall take away his part out of the Booke of Life, and out of the HOLY CITY, and from the things that are written in this Booke. What could be expreſſed more honourable concerning this Propheſie: for if it be unlawfull to adde ought therto: then certainly in all reſpects it is abſolute, perfect, divine, and the word of God, unto which nothing without impiety may bee added by men. Againe if nothing may be taken away from the ſame, then it is Sacred, inviolable, divine, and the word of God, which onelyonly cannot bee broken. Ioh. 10.35.John 10:35Thus we ſee that p. 14the Canonicall dignity of this Booke is eſtabliſhed by the order it ſelfe.

And hereby it is plainly made equall with the divine Bookes of Moſes himſelf, Deut. 4.2. & 12.32.Deut 4:2Deut 12:32the Prince of Prophets. For as thoſe, becauſe they are the firſt of the Sacred Canon, are often confirmed with this Seale: Ye ſhall not adde unto the word which I command you, neither ſhall ye diminiſh ought from it, &c. So this Booke as it were cloſing the Holy Canon, is confirmed with the like Seale: that nothing may bee added to it, nothing taken away from it: As Moſes therefore was the Chieftaine of the Prophets, leading the firſt rankes: So John was chiefe of the Prophets, cloſing up, or leading the laſt rankes: and here I willingly aſſent to Bezas opinion, moſt ſolidly and truely affirming, that it ſeemed good to the Holy Ghoſt to gather into this pretious Booke, In praefat. Apoc.thoſe things which remained to be fulfilled after Christs comming, of the praedictions of the former Prophets: and alſo to adde ſome things, ſo farre as concerned us to know. Praefat. in Daniel.A like honourable Title that worthy Divine JOHN OECOLAMPADIUS giveth unto this Booke: That it is the best Interpreter of all the Prophets.

Neither will I ſpeake more touching the order ſave this one thing, that in it appeareth alſo a manifeſt reaſon of time. When the Revelation was writtenFor it is the laſt Booke of the New Teſtament, not becauſe it is laſt in dignity, but in time. For Ierome writeth, that Domitian raiſing after Nero the ſecond perſecution againſt the Chriſtians, Iohn wrote the Revelation in the 14. yeer of his reigne in the Ile called Patmos. In vita Iohannis.With whom Irenaeus a moſt ancient Writer doth agree, affirming, that John ſaw the Revelation not long before his time, but almoſt, ſaith hee, in our age, towards the end of Domitian his Empire.Lib. 3. c. 25

Wherefore the Apocalyps was written in the ninety ſixth yeer of Chriſt, after all the other Bookes of the New Teſtament were written. For Iohn outlived all the Apoſtles and Canonicall Writers, and lived (as Sophronius records) untill the third yeere of Trajane, which from Chriſts birth was Anno 102: and after his paſſion (as Ierome recordeth) 68. In vita Iohannis.and from the deſtruction of Jeruſalem 25. Now whereas ſome affirme that Iohn wrote his Goſpell after the Revelation, it is without any probabilitie. But we come to ſpeake of the utility of the Revelation.

This Booke doth excellently ſhine forth in point of doctrine: Ifor it truely teacheth the Propheticall and Apoſtolicall Faith, and much illuſtrates many articles of the Goſpell, The profitablenes of the Revelation.or common places. In ſpeciall it proveth the eternall Deity of Chriſt with ſuch weighty arguments, as ſcarcely more excellent are to be found in any other part of Scripture: abſolutely aſcribing unto Chriſt many attributes, which are onelyonly proper unto Iehovah: viz. that he is Alpha and Omega, the first and the laſt, the beginning and the end: the Almighty: that the Lambe ſtanding in the Throne of the Deity, equall in majeſty with the Father, is worſhipped by all the Heavenly Inhabitants, that he judgeth the adverſaries, rules the Nations with an iron rod, that hee is the King of kings, and Lord of lords, &c.

It plainely alſo maintaineth the Doctrine of Chriſts Mediatorſhip, IIand work of our Redemption through his blood, calling him the faithfull Witneſſe, the Firſt begotten from the dead, Redemption of chriſt:the Prince of the kings of the earth, the Lambe ſlaine from the beginning of the world, who hath waſhed us in his blood from our ſins, and made us Prieſts and Kings to God and the Father, &c.

It ſets forth the afflicted ſtate and condition of the Church in this life, IIIeſpecially in the latter times, by evident types, viz. that the woman bringing forth a Man-Child, the Ruler of the Nations, ſhall be driven into the Wilderneſſe by the Dragon and the Beast, where ſhe ſhall remaine hid from the ſight of men, when the two Witneſſes ſhall propheſie againſt the Dragon and the Beaſt, and ſhall indeed be ſlaine, but being againe rayſed to life, they ſhall bee taken up into Heaven, &c. By which verily it is manifeſt that nothing elſe is ſignified, then that the Church in Antichriſts reigne ſhall bee obſcure, and ſecret in the p. 15wilderneſſe, being oppreſſed in Babylon it ſelfe: the Seat of Antichriſt, The flight of the Church into the wilderneſſe.untill at length Babylon decaying ſhee being commanded to come out of her, ſhall againe come forth and be ſeen of men.

By which that cavill is eaſily anſwered: Where the Church was before Luthers time, if the Papacy were not. The Papacy indeed was the Apoſtaticall Church, it was Babylon, having nothing but the bare Name of the Holy Citie. But the true Church lye hid as captivated and oppreſſed in the ſame, Where the church was before Luther.no more appearing in the world, then the woman lurking in the wilderneſſe, or the Seven Thouſand in Iſrael that bowed not the knee unto Baall: or a ſound kernell in a rotten Apple, untill it was brought to light and repaired by the new propheſying of the two Witneſſes. Chriſt therefore was not without a Church, although the Papacy were not the ſame.

It repreſenteth alſo Biſhops deſerting the Orthodoxe Faith, The Apoſtacy of Bishops.and the ſtudie of divine things, and cumbring themſelves with wordly affaires, under the Type of ſtarres falling from Heaven into the Earth: with their nature and plottings againſt the godly: neither hath any man, after the Apoſtle Paul, 2. Theſ. 2, 3, &c.2 Thess 2:3more lively ſet forth the riſing, perſon, reigne, tyranny, ſeat, manifeſtation, and deſtruction of Antichriſt, then we have it in this Propheſie: laſtly it moſt clearely propheſieth many things touching the comforts of the Church under the Croſſe, of her deliverance, victory, and glorification, with the puniſhments of Tyrants and all other adverſaries.

By which we ſee, The explication of the Apocalyps neceſſary.that this Booke is not onelyonly worthy to be continually read in the Church and meditated on: but alſo to containe very profitable and neceſſary Doctrines, eſpecially for this laſt age. For the Jeſuites Antichriſts chiefeſt Souldiers are very ingenious to corrupt, and wreſt the plaine Oracles of this Propheſie into a contrary meaning, as if they were not onelyonly not to be applied againſt the Papacy, but alſo did make for the dignity thereof: wherefore alſo it is our duty diligently to labour, that the Revelation may be familiarly expounded and knowne: not ſuffering the ſame to be depraved: leaſt we our ſelves be deceived by the ſlights of Antichriſt, or that by our careleſneſſe wee ſuffer others to be enſnared by pernitious errours.

Now this wee ſhall the more eaſily attaine unto, if wee alwayes have the Scope of this Booke before our eyes, like as Mariners doe the more ſafely direct their courſe in the vaſt Sea, by looking up unto the ſtarres. The principall ſcope thereof was.The ſcope of the Revelation:

FIRST, generall, That the Chriſtian Church being fore-warned of her future condition after the Apoſtles time, even unto the end of the world, ſhould not promiſe perpetuall delight and eaſe unto her ſelfe, but timely bee prepared manfully to ſuſtaine the battles at hand.

SECONDLY, ſpeciall: leaſt the Godly (even then groaning under the Romane perſecutions, and calamities which were to endure yet a long time) beeing offended, ſhould be diſcouraged: but know that it came to paſſe, becauſe the Lord had revealed unto his ſervant John that it ſhould bee ſo: and withall that they might be raiſed up with ſure comforts of an happy iſſue out of their calamities: for this cauſe alſo Chriſt in the Goſpell forewarned his Diſciples of the Croſſe and future ſorrow, that when it came they might remember that it had been foretold unto them: For the darts which are foreſeen, ſtrike the leſſe, and we doe receive the evils of the world more tolerably, if we be fenced againſt them through the ſhield of providence, ſaith GREGORY.

Thirdly foraſmuch as not long after the Romane perfecutions, Satan, through the riot, ambition and contention of the Biſhops of the Churches, was to erect Antichriſts throne in the Temple of God, the Holy Ghoſt in ſpeciall would have his forme, nature, reigne, and Tyranny to bee ſet forth (as it were) in lively colours unto us, that we might learne the better to know, reſiſt, and take heed of him.

Moreover he would have the deſtruction and puniſhment of Antichriſt and p. 16all other adverſaries: as alſo the victory and future glorification of the Church to be plainly deſcribed, leaſt either we ſhould envy the preſent proſperity of the adverſaries, or overmuch fear their Tyranny: but that on the contrary we might be patient under the Croſſe, and conſtant in our Combats, retaining an aſſured hope of victory, deliverance, and future glory, even unto the end.

Now that, beſides theſe ſcopes that upſtart Inquirer labours to wreſt the Revolation to this purpoſe, Aleaſ. prooem. nota. 14: &c.as if it ſhould teach, that ROME, of old the head of Pagan Idolatry, by an admirable viciſſitude was to bee changed into the Metropolis of the Catholicke Church, that the Romane Church was gloriouſly to triumph both in reſpect of the Romane Citie, and the whole Empire, and that the ſoveraigne authority of the Romiſh Pope ſhould alwayes remaine in the height of honour: is ſuch a filthy and impudent depravation of this moſt ſacred Propheſie: that even the Divell himſelfe ought to bluſh thereat: and I ſhould wonder if theſe goodly trifles do not cauſe laughter, or ſhame even to the Romiſh Court it ſelfe. But theſe things a little after are to be more neerly examined, when we come to the Argument. Enough touching the Order.

Laſtly, The things which have been objected againſt the Booke, as being erroneous and contrary to the Faith: in ſpeciall that it ſeemes in Chap. 20. to favour the brutiſh doctrine of the Hereticke Cerinthus, touching Chriſt and the Saints worldly and voluptuous Reigne on Earth a Thouſand Yeers before the Vniverſall Reſurrection of the dead: doth not at all trouble me. For if the objections of Heretickes or Pagans had preſently been believed, wee ſhould long ſince have had nothing entire in the whole Scripture: but all theſe things have long agoe beene vindicated by ancient and later Interpreters: and wee referre the clearing of every of them to their proper places, leaſt our Preface ſhould bee too tedious.

CHAPTER. VI. Touching the Argument of the Booke.

TO come unto the Argument of the Booke, Rev. 1.3.Rev 1:3however by what hath beene ſaid already, it is not obſcure, yet I will handle the ſame more neerly.

The principall and greater part of the Booke is propheticall (hence in the very beginning it is called a Propheſie) containing Typicall Propheſies not onelyonly touching the ſtate of the Church and the ſignes of the laſt times, of which Chriſt foretold his Diſciples, Mat. 24.Matt 24like as Ribera thought good to explicate the Argument of the Apocalyps, viz. that it is nothing elſe but certaine Commentaries upon thoſe words of our Lord. For they extend themſelves much larger unto the times next after the Apoſtles, and thence from the giving of the Revelation, even unto the end of the world: namely touching the preſent conflicts of the Chriſtian Church, which already were in Johns time, and afterwards ſhould continually befall her: firſt, with Romane Tyrants, afterward with diverſe Heretickes: and at length both with the Eaſterne, and eſpecially the Weſterne Antichriſt: as alſo of their inſultings and tyranny againſt her, by which as if ſhee were forſaken of Chriſt her head, they ſhould grievouſly both inwardly and outwardly afflict, and almoſt whollie oppreſſe her. But withall on the contrarie of the moſt ſweet comforts of the godly under the Croſſe, that thoſe ſtormes of afflictions ſhould not befall them at a venture, or onelyonly at the luſt and will of the adverſaries: but by the ordering hand of God, for the exerciſe of the Church: neither yet ſhould they be perpetuall or continue too long: but at length bee changed with the heavenly glory of the Saints: all the wicked being by the power of Chriſt the Conqueror, caſt into the lake of fire and brimſtone for ever and ever.

This Booke alſo is doctrinall and hortatorie mixing here and there with oracles p. 17excellent doctrines, exhortations, and reproofes: both particular unto the ſeven Churches of Aſia: which were committed to the care of John being baniſhed into Patmos: as alſo univerſall unto all Chriſtians even untill this day, for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe. Theſe things ſuffice touching the generall Argument.

The upſtart Interpreter of the Revelation (before mentioned) having thought upon a new Stratagem, I know not whether to curry favour with the Pope, Alcaſar perverteth the argument.or the more to harden him to his deſtruction, doth hence forge to himſelf new Oracles touching the Church, and the Monarchicall Empire of the Pope of Rome, and with his Hypotheſes doth wholly ſtray from the Scope of this Propheſie, and to ſpeake the truth, doth foully deprave the Argument thereof.

His Hypotheſes or Poſitions are principally four: One general: Three ſpeciall.Veſtig. nota 6. preoe.

The generall is of the Argument of the whole Revelation: that it deſcribes a two-fold warre of the Church: one with the Synagogue, the other with Paganiſme, and a two-fold victory and triumph over both adverſaries.

But the former warre with the Synagogue was already fought before the Propheſie was revealed: and the Synagogue with the Temple lay in aſhes. To what purpoſe then ſhould this warre have been ſhewed unto John as being to come afterward? Like as, ſaith he, things done are repreſented in a Comoedie. As if forſooth, Chriſt would repreſent unto John things done, and not rather, which were to come to paſſe afterward. As for the latter warre with Paganiſme, although it was then on foot very hot already, and was further to lie more heavy upon the Chriſtians: notwithſtanding a more fierce conflict by farre with Antichriſt was to befall them (not to ſpeake of the Gogiſh Warre) by whom the Church (as is praefigured in the Apocalyps) ſhould grievouſly be oppreſſed unto the very laſt times, and againſt whom victory and triumph is promiſed unto the Saints, the which all Interpreters, the Papiſts not excepted, do confeſſe.

Of his ſpeciall hypotheſes the first is, that in the firſt eleven Chapters is repreſented the rejection of the Jewiſh Nation, and the deſolation of the City Jeruſalem by the Romanes.

The SECOND: That in the nine following Chapters is portended the Empire of the Romane Church over Rome and the whole world, and the overthrow of Paganiſme: the which forſooth ſhould bee that horrible judgement of the Great Whore and deſtruction of Babylon, effected by Constantine the Great and his Succeſſours.

The THIRD: That in the two laſt Chapters under the Type of the Lambes Bride and the New Jeruſalem, is ſet forth the glorious and triumphant ſtate of the Romane Church in Heaven.

But theſe moſt idle vanities will ſoon vaniſh away, if thou doeſt but even put them to the Touch-ſtone, that is, the very Text of the Propheſie: Veſtig. nota 14. prooem.for Chriſt did reveale thoſe things to Iohn which ſhould ſhortly bee done, Chap. 1.1. and afterward Chap. 4.1. whereas therefore the deſtruction of Ieruſalem, and rejection of the Iewes, by Alcaſars owne confeſſion was fulfilled XXV. yeeres before the Revelation was given. Who then ſhould believe that Chriſt would have revealed unto Iohn for a great myſterie, a Hiſtory ſo generally known, under ſuch obſcure Types: Iohns Revelation propheſieth of things preſent and to come, And. in Apoc. cap. 12.Rev 12ſaith Andreas out of a Treatiſe of Methodius; intitled SYMPOSIUM or Banket. Therefore the firſt Hypotheſis is undoubtedly falſe.

Neither is the ſecond more true. For the judgement of the Great Whore, and the ruine of Babylon is repreſented not as a grace of converſion, but as a puniſhment of whoredom to be inflicted on the kingdom & ſeat of Antichriſt in the laſt times. Therefore to interpret this of the converſion of Rome and Paganiſme unto the Faith of Chriſt, which came to paſſe three hundred yeers after Chriſt under Conſtantine and his Succeſſours, is to make a mooke of reaſon.

The third is no better then the reſt. The Spouſe of the Lambe, and the New p. 18Jeruſalem, is the whole Church of Chriſt, gloriouſly triumphing in Heaven, from whom God hath wiped away all teares: in which ſhall bee nothing that is defiled and abominable, as ſhall be afterward ſhewed in its place: but that the now Romane Apoſtaticall Church, worſhipper of Idols, mother of fornications, and driver, not of Chriſts aſſe, but of the Beast of Antichriſt (while ſhe remains ſuch on earth) ſhould alſo belong unto the Spouſe of Chriſt in Heaven; ſhall then be true, when that of the Apoſtle is falſe: Be not deceived, neither Fornicators, nor Idolaters, 1. Cor. 6.9.15.1 Cor 6:91 Cor 6:15nor Adulterers, nor effeminate, nor abuſers of themſelves with mankinde, nor thieves, nor drunkards, nor revilers, nor blaſphemers, nor extortioners ſhall enherit the Kingdom of God. Shall I take the members of Chriſt, and make them the members of an harlot: which ſhall be ad Calendas Graecas, that is, never.

But what need I trouble my ſelf: This new fiction of the Inquirer is abundantly refuted by the judgement of Ribera, Bellarmine, and other moſt acute Doctors of his owne order: although ſcarcely there be any one of them, whom he doth not moſt freely cenſure.

But of late a certaine learned and judicious Divine ſeemeth to have ſet forth in lively colours the argument of that painfull and moſt poliſhed INQUIRY, in an Epiſtle, which I ſhall here annexe.

VntoUnto thy two Letters, the Poſt haſting away, thus in a few lines. What was my opinion perhaps thy father hath heard long ſince: what now it is, I will not eaſily ſay, foreign: FOR I GROW OLD LEARNING MANY THINGS. The Argument of Alcaſars Veſtigation, or Inquirie.Lately one Alcaſar a Ieſuite hath publiſhed an INQUIRY upon the Revelation, in which he rejoyceth himſelf, and gratulates the Pope of Rome, affirming that the dedication of this Aenigma was of old made to the Romane Church, touching the future principallity of this Church over all Churches, and the majeſty of the Pope, which others ſhould ſubmiſſively worſhip and humbly adore, ſo as he firſt hath out of the darkeneſſe of the Apocalyps ſhewed a light, by which the old Propheſies hitherto by others not underſtood, may be enlightned, namely of the authority of the Romane Church over all others, that ſhe alone is the Spouſe of Christ, Cant. 6. Pſal. 45. at his right hand and married to the Lambe, Chap. 21.Rev. 19. whoſe founders were Peter and Paul, whom Iſaias ſets forth by a couple of horſemen, one ſitting on an Aſſe, the other on a Camel, which two are the Angels that in the Revelation denounce the ruine of Babylon: before whoſe feet Iohn fell downe to worſhip: and other strange myſteries, which he having first found out, doth now flatteringly applie to the Pope, being lift up with incredible joy, if not madneſſe and folly: or to ſay truely, with blaſphemous impiety and ſacrilegious boldneſſe. I know not whither thou haſt ſeen D. N. I ſuppoſe you have ſeene and read him, foraſmuch as hee adorneth Commentaries on that propheſie. Its the worke of a Spaniſh Divine of Granata fairly printed at Antwerp An. 1614. the Author alſo being an eloquent Interpreter of his owne mind and ſenſe: One thing I know: that of mad men he will make them more mad by his glozing Expoſition of Aenigmaes: ſuch flatterers are the Ieſuites of their Antichriſt, being void of truth, full of deceit, and wanting no words. The ſum is: a two-fold warre of the primitive Church: the first againſt Iudaiſme in the two first Chapters: the other against Paganiſme, in the eight following: the Citie and world being converted to the Faith of Christ, and hence a four-fold Hallelujah. Laſtly a long during peace to the Church, Antichriſt being to bee overcome under the names of Gog and Magog, and in the last place the most glorious triumph of the Romane Church in the Heavens at the day of Iudgement: a worthy cover to the pot: March. 10. 1615. Yours to command N. N.

Behold a lively Idea of the Inquirie, the which being communicated unto me by a friend, I thought good here to rehearſe it, leaſt happily the beautifulneſſe of the new worke might deceive any one. For he coyneth new Oracles, hence I call him an upſtart: his worke otherwiſe being of much labour, and more then vulgar wit, and not unpoliſhed: which I could wiſh, the Author had more rightly placed. Enough both of the true and the falſe Argument of the Apocalyps. Wee come to the Parts.

p. 19CHAPTER. VII. Touching the parts of the Revelation.

THe Booke ordinarily is variouſly divided. I ſhall not much differ from the common partition: but diſtribute the ſame into a Preface, Propheſie or Viſions: and a Concluſion.

I. The Preface containes the Title and Dedication of the Booke, Chapter 1. unto verſe 9.

II. The Propheſie I diſtinguiſh into ſeven Viſions, clearly enough and diſtinctly ſhewed by Chriſt unto Iohn in the Spirit, in the Ile Patmos: from thence unto ver. 6. of Chap. 22. But thoſe that ſuppoſe, and urge that the Booke conſiſts of one continued Viſion, do wholly ſtray from the Scope, and in vaine wearie the Reader, as I ſhall ſhew by and by.

The firſt Viſion is of Chriſt gloriouſly walking among the ſeven golden Candleſtickes, and commanding John to write certaine Commandements unto the ſeven Churches of Aſia, and alſo the following Viſions, for the perpetuall doctrine, inſtruction, and conſolation of the Faithfull: from ver. 9. Chap. 1.2.3.

This Viſion is not propheticall of future things, as the ſix following, but wholly doctrinall, confirming Iohn in the function of teaching, and commending his Apoſtolicall authority unto the ſeven Churches of Aſia.

The ſecond is touching Gods majeſty ſitting in the Throne, and of the Lamb ſtanding in the Throne: and of the Booke ſealed with ſeven Seales, and of the opening of the Seale and of the Book by the Lamb, and diverſe wonders thence proceeding: Chap. 4.5.6.7.

The third is of the ſeven Trumpets of the Angels, and wonderfull apparitions following thereupon. Chap. 8.9.10.11.

The fourth is of the woman in travell of a Man-Child, and of the Dragon perſecuting the Man-Child and woman: of the womans flight into the wilderneſſe, and of the rage of the two Beaſts againſt the Saints: Chap. 12.13.14.

The fift is of the ſeven Angels pouring forth the Seven Vials of the laſt plagues upon the adverſaries, and throne of the Beaſt: Chap. 15.16.

The ſixt is of the Iudgement of the great whore, and ruine of Babylon, and of the caſting of the Beaſt and Falſe-prophet, with all his followers into the Lake of fire and brimſtone: Chap. 17.18.19.

The ſeventh and laſt, is of the binding and looſing of the Dragon at the end of a thouſand yeers, and laſtly of the Iudgement of the Divell, Death, Hell, and all reprobates that were not written in the Booke of Life, and of the figure and glorious ſtate of the Heavenly Ieruſalem: Chap. 20.21.22. unto ver. 6.

III. The concluſion of the Booke commends the profitableneſſe of the Propheſie, and by an Anathema eſtabliſheth the divine authority thereof: from verſe 6. unto the end.

CHAPTER. VIII. Touching the Forme of the Revelation.

THe things hitherto praemiſed, have beene treated of by many Interpreters. That which remaines touching the forme and method of the Revelation, hath as yet beene obſerved but by few, nay; to ſpeake it with modeſty, I ſcarcely find the ſame explicated by any one.

The forme indeed ſeemes to be Epiſtolarie: having an Epiſtolarie Inſcription p. 20and Subſcription, and is ſhut up with an Epiſtolarie wiſh common to the Apoſtles: all the Acts alſo of the firſt Viſion, are Epiſtle-wiſe.

But that which beginneth at the fourth Chapter (which is the firſt propheticall Viſion) and the following unto the end, if you well obſerve them, have plainly a Dramaticall forme, The Apocalyps a prophetical interlude.hence the Revelation may truely be called a Propheticall Drama, ſhow, or repreſentation. For as in humane Tragedies, diverſe perſons one after another come upon the Theater to repreſent things done, and ſo again depart: diverſe Chores alſo or Companies of Muſitians and Harpers diſtinguiſh the diverſity of the Acts, and while the Actors hold up, do with muſicall accord ſweeten the wearineſſe of the Spectators, and keepe them in attention: ſo verily the thing it ſelfe ſpeaketh that in this Heavenly Interlude, by diverſe ſhewes and apparitions are repreſented diverſe, or rather (as we ſhall ſee) the ſame things touching the Church, not paſt, but to come, and that their diverſe Acts are renewed by diverſe Chores or Companies, one while of 24. Elders and four Beaſt, another while of Angels, ſometimes of Sealed ones in their foreheads, and ſometimes of Harpers, &c. with new Songs, and worthy Hymmes, not ſo much to leſſen the weariſomneſſe of the Spectators, as to infuſe holy meditations into the mindes of the Readers, and to lift them up to Heavenly matters. The which thing not having been hitherto obſerved by moſt Interpreters, they have wondred what was meant by ſo many Songs, Hymmes, and change of Angels and Perſonages renewed in diverſe Viſions, and what by the often iterated Repreſentations of the Beaſt, Babylon, and the last judgement, which cauſed them to ſeeke and imagine Anticipations, Recapitulations, and unneceſſary Myſteries in thoſe things, which either ſerved onelyonly to the Dramaticall decorum, or elſe had a manifeſt reſpect to the method of the Viſions, concerning which I will ſpeak by and by.

What Origen therefore wrote touching the SONG OF SONGS: In Prologo Cant. & Homil. 1.that it ſeemed to him Solomon wrote a wedding ſong after the manner of a Drama: which, ſaith he, is a Song of many Perſonages, like as a Fable is acted on the Theater, where diverſe perſons are brought in, ſome comming, and ſome departing, that the Text of the Narration may be made up by diverſe, and unto diverſe men: and he calleth that wedding Verſe a Spirituall Interlude of foure Perſonages, which he ſaith the Lord revealed unto him in the ſame. viz. the Bridegroom and Bride: with the Bride her virgins: with the Bridegroom his flock of Companions: The ſame thing I more truly may ſay touching the Revelation, that it ſeemes unto mee, the Lord Ieſus revealed the ſame unto Iohn by his Angell, after the manner of a Dramaticall Repreſentation, and that it is an Heavenly Dramma or Interlude, not onelyonly of foure, but of diverſe perſons and things, by Typicall Speeches and Actions, exhibiting to Iohns ſight or hearing thoſe things in the Heavenly Theater, which God would have him to underſtand, and us by continuall prayers, meditations, and obſervations to ſearch out, touching the future ſtate of the Church. And that ye may underſtand this to be ſo, I will endeavour to delineate and pourtray the method of the Revelation, now indeed briefly as in a Type, reſerving the reſt to the Preface of every Viſion: But the order of the Perſonages, by whom this Propheticall Interlude is Acted, I will by and by ſet downe in a ſhort Table.

CHAPTER. IX. Touching the generall Method of the Revelation

TO ſpeake accurately of the Method and Order of this Prophefie: whither the generall, by which the propheticall viſions do all cohere one with another: or the speciall, by which the Apparitions of every of the Viſions doe follow each other, is not for me to do, although I have imployed my ſtudy more then thirty yeers this way. Yet I will ſay (to ſtir up the endeavours of others) as much as the p. 21Lord in mercy hath for the preſent revealed unto mee.

It is now fiftie two yeers ago, ſince I firſt heard the Table-Propoſitions (as they call them) of my Maſter Zacharie Ʋrſinus that great Divine, in Wiſedomes Colledge, out of the Old and New Teſtament. He for five yeers together, as often as the Reader had ended with the Epiſtle of Jude, READ, (ſaid he) Matthew. I deſired to heare the Revelation alſo, being ignorant of the difficulties, which either my Maſter ſhunned, or elſe would not as yet commit unto his Diſciples. At length Anno 1570. being again come (in courſe of reading of the Scriptures) unto the Revelation, he bade the Reader goe forward. Then the Revelation was read: which he illuſtrated with briefe notes, in ſo many dayes, yea halfe hours, as there are Chapters in the Booke, yet accurately, as hee was wont to doe all things: theſe his Obſervations I with all attention gave heed unto, and as much as might be, ſet them downe in writing, and thereby I began to obſerve ſomewhat of the obſcurity about the diſtinction and analogie of the Viſions.

Fourteene yeeres after I my ſelfe being called to the Government of the ſaid Colledge (wherein alſo I continued ſo many yeers) running over ſeven times at leaſt the explication of the Revelation, I at length ſeemed unto my ſelfe to obſerve ſome kind of Harmony in certain Viſions, and as it were ſome diſtinct Acts of moſt of the Viſions.

Here ſpecially of the Ancients Auguſtine, and of the latter, Nicolaus Collado a Divine of Lauſanna, did moſt effect me.Lib. 20. de C. D. cap. 17

For Auguſtine in his Commentary de C. D. after hee had taught that the laſt judgement ſhould certainly come to paſſe, both by other Scriptures, and largely alſo by the Revelation, at length, he ſaith: In this Booke many things are obſcurely ſpoken, to exerciſe the mind of the Reader: and in it are a few things, by the manifeſtation whereof the rest might with labour bee found out: chiefly becauſe it ſo repeateth the ſame things after a diverſe manner, as if it ſeemed to ſpeake of different things, whereas wee ſhall finde that it ſpeakes of the very ſame things, after a diverſe manner. By which words Augustine ſeemeth to me wittily and truely to ſay three things. First, that many darke things are contained in this Booke, to exerciſe the minds of the Reader. Secondly, that ſome things in the Booke are plaine, by the underſtanding whereof, the other more obſcure things might with ſtudy be dived into. Thirdly, that it principally conduceth unto the ſearching out of the myſteries of this Booke, to obſerve that the ſame things are ſpoken of in diverſe Types after a different manner, although different things ſeeme to bee ſpoken of.

The firſt of which touching the obſcurity ſeemeth plainely ſo to be, as hath before been ſhewed in Chap. 3. by which indeed the Holy Ghoſt hath involved this Propheſie of the New Teſtament, not becauſe hee would not have the ſame to bee underſtood by the Readers: but to have their mindes and underſtanding exerciſed with labour, ſtudie, and prayer: as appeareth Chap. 13.18. & 17.9, &c.

The ſecond doth notably reſpect the ſpeciall method. Auguſtines animadverſions touching the method of the Revelation.For almoſt in every Viſion there are ſome few (if not many) things, whence the plaine underſtanding of the other more obſcure may bee found out: either becauſe they are properly ſpoken: or becauſe, the ſignifications of the Types are declared by the Spirit himſelfe: or laſtly becauſe the Types themſelves are ſo manifeſtly agreeing to the matter ſignified, as they yeeld no difficult underſtanding unto ſuch as diligently mind the ſame. For example: It is plaine that in the very beginning it is ſaid, that here thoſe things are revealed, which muſt ſhortly be done: Rev. 1.1.19. & 14.1 & 15.1. Rev. 14.14 & 19.11. & 20.11.Rev 1:1Rev 1:19Rev 14:1Rev 15:1Rev 14:14Rev 19:11Rev 20:11and John is commanded to write thoſe things, which then were, and which ſhould afterward come to paſſe: and expreſly thoſe laſt plagues, and oftentimes the laſt Iudgement: whence two more darke things are eaſily dived into. Firſt, that the Types of the Revelation do not repreſent the foregoing Hiſtorie of the Iſraelitiſh Church: but the future ſtate of the New Church. Secondly, that they ſhaddow out, not a few p. 22Ages onelyonly after the Revelation: nor yet the laſt times and Tragedie of Antichriſt alone, but the whole period of the Church.

Thus it is plaine, that the starres are the Miniſters of the Churches, the great ſtarres renowned Teachers. Whence it is not obſcure, what is meant by the great ſtarres falling from Heaven.

Moreover alſo it is plaine, Ezech: 16.2: Ier. 3.1. Oſe. 2.5.Jer 3:1Hos 2:5that in Scripture a whoriſh woman doth denote the Apoſtaticall Church. Whence it is cleare, that the woman clothed with the Sun, ſignifies the true Church: the flight of the woman into the wilderneſſe, her being out of ſight, riding on the Beaſt, and ſitting upon ſeven hils, the adulterous and domineering Church of Rome.

It is alſo plaine, that moſt of the Viſions doe end with the laſt Iudgement. Hence it is manifeſt, that the periods of the Church are often ended: neither is one onelyonly continued throughout the whole Revelation.

Which very thing the Third Advertiſement of Auſtine doth intimate. For by the ſeven Seales and ſeven Trumpets different things ſeem to be ſignified, wheras the ſame things are treated of after a different manner. Thus the Beasts appeare to be diverſe, whereas notwithſtanding they are but one. The rupture, and ruine of Babylon is diverſly ſet forth: and yet it alwayes comes but to one thing.

And this is that which alſo Nicolaus Collado ſeemes to have obſerved in his Expoſition on the Revelation in the School of Lauſanna, publiſhed Anno 1584. For following this obſervation of Auguſtine he learnedly ſheweth: that it pleaſed the Lord to ſhew a thing unto his ſervants in Viſions, not once, but twice, yea ſometimes thrice, the more to confirme the thing: like as in Act. 10. when God would ſhew Peter, that he ſhould not refuſe to go in to a heathen man, it is ſaid that he ſaw a ſheet let downe thrice to the Earth from Heaven, and received up againe: ſo alſo in the Revelation the future calamities and changes of the Church are exhibited to Iohn not once, but againe and againe in diverſe Viſions: and indeed in ſuch a manner, that by a certaine gradation, the latter doe alwayes adde ſomewhat more cleare and waighty to the former. Now that the matter may appeare more evidently, I will ſet down his own words.

After, Method pag. 19:ſaith he, horrible tyranny had oppreſſed even all the Churches, and that indeed with a wonderfull cloake of hid hypocriſie: and ſo all liberty was either extinguiſhed, or baniſhed, or alſo more and more brought to nothing through contempt, or did weare away through neglect: Hoc opus hic labor erat: and therefore the Lord would have the ſervants of Chriſt to be forewarned of ſuch weighty matters in a threefold Viſion, leaſt through the vniverſall rage of wickedneſſe they might be drawne away, or least being ſometime drawne away, they ſhould never returne into the right way againe. This, I ſay, was chiefly the neceſſary cauſe of foreſignifying the ſame thing diverſly: and the often inculcating of it by ſeven Seales, ſeven Trumpets alſo, and ſeven Vials: Now in theſe is a certaine gradation most worthy of obſervation. For the opening of the ſeven Seales stirreth up indeed, and moveth the eyes of the Beholders a farre off: neither doth it ſuffer all the ſenſes to bee without a part: but the moſt ſhrill ſound of the Trumpets breatheth indeed ſomething more terrible, and ſounding in the eares of ſleepy and dull perſons, ſuffers them not to goe on in their ſluggiſh drowſineſſe. Yet theſe two may ſeeme onelyonly to have respect to the eyes and eares: But the pouring forth of the Vials may bee ſaid wholly to take hold on the whole man, and with heat to ſcorch him.

It is alſo worthy of obſervation, that in this Booke are gathered together ſeven Viſions of three ſorts touching the ſame things, viz. of Seales, Trumpets, and Vials, ſo as every latter kinde is more full then the former, (which belongs alſo unto the Narration of things) and propounds the things themſelves more neerly to the view of the eye, denoting, and more certainly defining the ſame with more circumſtances. For example: the opening indeed of the Seales comprehends the whole matter, though ſummarily, yet ſignificantly enough: but all the ſame things much more ſignificantly in the ſounding of the Trumpets: but the pouring out of the vials comprehends theſe very things moſt ſignificantly of all. So in thoſe p. 23Dreames of Ioſeph it is more expreſſe, that Ioſeph ſhould bee worſhipped by the Sunne, Moone, and eleven Starres, then that his ſheafe ſhould be worſhipped by his brethrens ſheaves. So in the Dreames of Pharaoh thoſe ſeven eares of corne did more neerly ſerve to ſignifie either fruitfulneſſe or dearth: then the ſeven kine. So alſo the Ʋiſion reſpecting the foure Monarchies in that Image, whoſe head was of gold, Dan. 2. and oppoſing unto them the Kingdome of Chriſt, yet it leſſe expreſſeth the matter, then that following viſion in Dan. 7. propounding the ſame things in foure Beaſts: alſo the viſion of part of thoſe very things in Chap. 8. is more plaine: and in the Ramme, He-goat, and his foure hornes, &c. againe ſpeciall particulars hee alſo proſecutes more ſpecially, Chap. 11. Theſe things COLLADO.

Hence he after a new manner hath faſhioned his method into the forme of an Harmonie, oppoſitely coupling the ſeven Seales of the ſecond Viſion, with the ſeven Trumpets of the third Viſion, and with the ſeven Vials of the fift Viſion, by a ſingular ſtudie and praiſe-worthy diligence.

Now although I do not at this time diſpute of his explication it ſelfe: On Argument of Chap. 16. What ſeems to be required in Collado his Method.and that the combining of the ſeven Vials with the ſeven Seales and Trumpets, is not without ſcruple, as I ſhall ſhew in its place: as alſo that he reſtraines the whole Revelation unto the Tragedie of Antichriſt, or thoſe times onelyonly which after the riſing and growth of Antichriſt felt the calamities ſhadowed out: nor laſtly doth it from that combination or coupling ſufficiently appeare, what is the meaning of many other wonders touching the meaſuring of the Temple, and the two witneſſes ſlaine by the Beaſt, of the travaile and flight of the woman into the wilderneſſe: of the Beaſt four times comming forth on the Theater, The Revelation repreſenteth not a continued Hiſtorie.of the laſt Iudgement ſo often times repreſented, &c. and how theſe things cohere with the Seales, Trumpets, and Ʋials: Notwithſtanding I hence have drawn two things which are ſufficiently evident: Firſt indeed, that they do erre from the ſcope, who with Lyranus, Antoninus, and others, imagine that a continued courſe of the Eccleſiaſticall Hiſtorie, from the beginning of the Revelation unto the end of the world is praefigured in this Propheſie: Unto which opinion, beſides thoſe things Collado hath noted, this in ſpeciall is contradictorie, that almoſt in every of the Viſions, the whole period is ſo evidently ended by the Type of the laſt Iudgement, as it cannot eaſily bee quaeſtioned, or weakened by imagined Anticipations. Secondly, that of Auſtin in the fore-alledged place: The Revelation doth ſo repeat the ſame things many wayes, as it may ſeeme to ſpeake of different things, whereas it is found to ſpeake the ſame things onelyonly in a diverſe manner: that is, it repreſenteth the future condition of the Church, ſo farre as it concerneth the principall events, by diverſe Viſions againe and againe, one while more obſcurely, another while more plainly.

Hence briefly I thus determine touching the generall Method of the whole Propheſie.

Firſt, that wee ſtray not from the ſcope, we muſt know, Ithat the Revelation is not a repreſentation of things paſt, like as, for example, the Hiſtorie of Daniel, That things paſt are not repreſented.Suſanna, or the Baptiſt, is repreſented in a Comoedie, as Alcaſar affirmeth, but that it is a Propheſie of future events concerning the Chriſtian Church, even from the time of the Revelation (which, as before I ſhewed, was about the 14. yeer of Domitian, or the ninety ſixth of Chriſt) unto the laſt deliverance of the Church, and utter deſtruction of Antichriſt with all the wicked. For therefore it is called a Revelation and a Propheſie, which is onelyonly of future things: and Chriſt commands John to write thoſe things which must be done afterward.

The which notwithſtanding is not to bee taken ſo preciſely, as if there were nothing at all of things paſt intermingled. For almoſt in three places, the argument of the Viſions ſo requiring, it could not be avoided, but ſome things paſt ſhould be mixed with things to come. The firſt place is in Chap. 12. touching the woman in travaile with the Man-Child, &c. where the beginning or originall of the Chriſtian Church is plainly figured out by the Type of p. 24Chriſts Nativity and Aſcenſion: which Viſion therefore is more perfect then all the reſt, as we ſhall ſee in its place. The ſecond place is in Chap. 17. where the Beaſt, on which the whore ſitteth, is ſaid to have been in the five Kings before the Revelation. Laſtly in Chap. 20. touching the thouſand yeers of Satans binding, that he might no more ſeduce the Nations, a few yeers, to wit, twenty five, from the deſtruction of the Temple and Iewiſh Nation went before the Revelation: for Satan did not ceaſe through the Iewes to deceive the Nations, and keepe them from the Goſpell of Chriſt untill the Synagogue and the Iewiſh Nation was diſſipated: as ſhall be ſhewed in its place.

Secondly we muſt remember: IIThat howſoever the Revelation may ſeeme to be one continued Viſion: The Revelation is not one continued viſion but diſtinctyet indeed it is not one, neither revealed at one time, but are many diſtinct Viſions, to wit, Seven, as it were ſo many ſights exhibited to Iohn in the Spirit, as was erewhile ſhewed in the Partition of the Booke: in which leaſt I ſhould goe too farre from other Interpreters, I retained the ſevenfold number, which is familiar, and as it were peculiar unto this Propheſie: neither have I varied ſave onelyonly in the ſeventh Viſion, to which why I rather joyned the twentieth Chapter, then to the ſixt, I will ſhew hereafter.

Evident traces of distinction do ſufficiently appear throughout in the Text, as ſhall be ſhewed Chap. 1.10. whither Iohn ſaw them in ſeven times and ecſtaſies, or in fewer. This is certaine, that hee was not once onelyonly, but oftentimes raviſhed in the Spirit, neither ſaw he all in one place, but ſomethings in Patmos, ſomethings in Heaven, ſomethings at the Sea-ſhoare, ſomethings in the Wilderneſſe, and laſtly ſomethings in a high mountain, which is to be obſerved partly againſt the new faigned conſequence of the Inquirer, partly againſt that received errour, as if one continuall Hiſtorie of the Church, from the beginning even unto the end were obſerved in this Booke: from which ſuppoſition many things will neceſſary be confuſedly explicated, and contrary to the ſcope.

Thirdly it is to be noted, IIIwhat Auſtin hath obſerved, That the Revelation ſpeaks the ſame things after a diverſe manner, The Revelation ſaith the ſame things in a diverſe manner.that is, that divers Viſions by changed types do repreſent the ſame period of the Eccleſiaſticall Hiſtory. Of which thing that often iterated deſcription of the laſt Iudgement is a moſt cleare Argument, which is annexed unto every one of the Viſions, not by anticipation (as commonly it is imagined) but in a right order of Hiſtorie. Now leaſt this ſo often repetition of the ſame things, might bee thought to bee idle or unprofitable, the following obſervations are to be added.

Fourthly therefore it is to be noted, IVthe ſame things are ſo diverſly ſpoken, as (which Collado hath well obſerved) the former Viſions are for the moſt part more obſcure, The latter Viſions are clearer then the former.the latter bring clearer light to the darkeneſſe of the former, if you rightly obſerve them. The opening of the ſeven Seales ſeem to be obſcure in the ſecond Viſion: But the ſeven Trumpets, eſpecially the five latter, touching the great ſtars falling from Heaven to the Earth: the Locuſts tormenting, and yet not killing men, the Armies of the foure Angels of Euphrates, &c. are more cleare in the third Viſion. The meaſuring of the Temple, and the Propheſie of the two Witneſſes ſeems to be obſcure, in the third Viſion: but it is illuſtrated by the preaching of the three Angels againſt Antichriſt, in the fourth viſion. The Hiſtorie of the Beaſt is obſcure Chap. 11. & 13. but moſt cleare, Chap. 17. The laſt Judgement is more darkely ſhadowed out towards the end of the ſecond and third Viſions: but more clearely towards the end of the fourth, by the Type of the Harveſt and Vintage, and of the fift Viſion by the Type of a great Earthquake: Vbut moſt clearely towards the end of the ſixth: and moſt properly in the ſeventh.The periods of the viſions are the ſame, but not the ſame hiſtories.

Fiftly it is to be noted, that the ſame things are diverſly ſpoken, not becauſe the ſame individuall events are again iterated, but becauſe the ſelfe ſame period of the Church according to different Hiſtories more known, & ſometimes alſo the ſame are ſhadowed out by more manifeſt Types. For example: In the ſecond viſion the p. 25blacke-horſe denotes the Church made black with hereſies after Conſtantines time: The pale-horſe having death fitting on, and drawing Hell after him, the Church ſicke even unto death, towards Antichriſts riſing: In the third viſion by the ſounding of the third, fourth, and fift Trumpets the ſame ſtate of the Church is indeed repreſented: yet more ſpecially the declining, corruption, and laſtly the apoſtacy of the Sea of Rome: In the fourth viſion her Tyranny and Idolatry: In the fift and ſixt viſion is exhibited her ruine and judgement: and ſo of the reſt, as we ſhal ſee in the Expoſition.

Sixtly, Alſo it is to be noted, VIthat all the viſions doe figure out the ſame period of the Church, yet not all the whole: but ſome indeed the whole, The period of the church is not whole in all the viſions.others ſome certaine diſtances: For the whole period of the Eccleſiaſticall Hiſtorie from the Revelation unto the end, is principally diſtinguiſhed by foure diſtances: afterward I call them foure periods in the ſame ſenſe, for, the four remarkeable diſtances or ſtate of the whole period.There are four diſtances of the period of Chriſts Church.

The firſt distance was of the Church flouriſhing and groaning under the Romane Tyrants, untill the peace brought in by Conſtantine.

The ſecond diſtance was of the Church reigning and rioting under Chriſtian Emperours, untill the riſing of the Weſterne Antichriſt in Boniface III. Pope of Rome: and of the Eaſterne in Mahumet ſixe yeers after: Of which diſtance HIEROM, after, ſaith he, the Church came under Chriſtian Princes: Tom. 2. in vita Malchi.in power indeed and riches ſhe became greater, but leſſe in vertues.

The third diſtance was of the Church troaden upon, and oppreſſed by Antichriſt, eſpecially the Weſterne, untill the meaſuring of the Temple, which began to be effected by the two witneſſes JOHN Husse, and JEROM OF PRAGUE, who were ſlaine by the Beaſt in the Councell of Conſtans Anno. 1414. and thence untill Luther, by whoſe miniſterie the meaſuring of the Temple (broken off, or hindred through the Tyranny of Popes) began to bee continued Anno. 1517.

Laſtly the fourth diſtance is of the church reformed from Popery, & of the declining of the Papacy, to endure untill the end. For the Beaſt goes into deſtruction, whatſoever the gates of hel attempt to the contrarie, Lib: 3. de P. R. cap. 21and Bellarmin their Prophet ſaid truely: From that time, that the Pope began by you to be Antichrist, his Empire hath been ſo farre from encreaſing, as it hath alwayes more and more decreaſed.

This whole period, I ſay, of the Chriſtian Church, ſome viſions doe repreſent, according to the foure-fold ſtate erewhile declared: and theſe I call UNIVERSAL Viſions, becauſe they containe the univerſall Hiſtorie of the Church: but ſome ſhadow out not the entire, Vniverſall viſions.but onelyonly the two latter diſtances of the whole period, or the Tragedie of Antichriſt: and theſe I call PARTICULAR, becauſe they praefigure not the whole Hiſtorie of the Church, Particular viſions.but onelyonly the latter part thereof touching Antichriſts rage and judgement, and of the Churches warfare and victory againſt him.

UNIVERSAL Viſions I find to bee foure: viz. the ſecond touching the ſeven Seales: and the third of the ſeven Trumpets: and the fourth of the woman in travaile: and the ſeventh (which is as it were a Recapitulation of all the foregoing) touching the binding and looſing of the Dragon, &c. The PARTICULAR Viſions are two, viz. the fift of the ſeven Vials of the laſt plagues: and the ſixt of the Iudgement of the Great Whore, the overthrow of Babylon, and deſtruction of Antichriſt. And theſe things I ſuppoſe do ſuffice to the plaine underſtanding of the generall Method of this Propheſie.

p. 26CHAPTER. X. Of the ſpeciall Method of the Apocalyps.

WHat concernes the ſpeciall Method, becauſe it is more diligently explicated in every of the Viſions, I ſhall in this place ſpeake the leſſe thereof.

Firſt, IWe muſt remember, that the forme of this Propheſie is truely Tragicall. For it repreſenteth Tragicall motions and tumults of the adverſaries againſt the Church of Chriſt, The forme of every viſion is tragicall.and at length the Tragicall end alſo of the wicked themſelves. Now Writers of Tragedies uſually mingle (foreign) feigned things with ſerious, both for preparation, as for delight ſake, and to diſtinguiſh their Dramaes, or Interludes into Acts, Scenes, and Chores, the which alſo I find to be obſerved in this Dramaticall Propheſie. For moſt of the Viſions, beſides the propheticall things they treat of, have ſomethings foreign Praeparatorie: They alſo containe certain diſtinct Acts of Propheticall Types: and diverſe Chores or Companies beginning, or comming in between, or ending the Propheticall Action with muſicall accord, ſerving to the decorum and pleaſantneſſe of the Drama.

Secondly, IIIn every Viſion (I ſpeak of the ſix Propheticall) we muſt prudently diſtinguiſh betwixt what is Dramaticall, what Propheticall.

I cal that Dramatical which is preparatory to the viſions: The Dramaticall matters are to be diſcerned from prophetical.of which kind is what we have in Viſion firſt Chap. 1. from v. 9. unto the end: in the ſecond Chap. 4. & 5. in the third Chap. 8. unto ver. 7. in the fift Chap. 15. throughout. The Chores alſo, and their Prayers, Songs, Hymmes, Praiſes, as are, the Chore or Company of the four and twenty Elders, in the ſecond, third, & ſixt Viſion: the Chore of the four Beaſts in the ſecond and ſixt Viſion: the Chore of Angels in the ſecond viſion: the Chore of all creatures, ibid: the uncertain Chore in the fift and ſixt Viſion: the Chore of Harpers in the fourth and fift: whoſe Symphonie and Songs are to bee read in the ſaid Viſions, Chap. 4. ver. 8, &c. and Chap. 5.9, &c. and Chap. 6.12, &c. and Chap. 12. ver. 10, &c. and Chap. 15.3, &c. and Chap. 19. ver. 1, &c. All theſe properly ſerve for the decorum of the Propheticall Drama, neither doe they containe Propheſies, but propound Morall Doctrine, of celebrating the workes of God, and his Iudgements unto the Church. But they that ſearch for other myſteries in theſe things, ſeeme to labour in vaine.

Propheticall, I call thoſe Parts or Types of Viſions, which by word, geſture or action, repreſent future events concerning the Church, by a certaine ſimilitude of things, whither open or hid: and for the moſt part are repeated out of the Acts of the ancient Prophets: In the underſtanding and application of which unto their events paſt, preſent, and to come, the true explication of this Propheſie doth conſiſt, and principally aime at.

Thirdly, IIIThe Method and Explication of the Propheticall Types, cannot be gathered more commodiouſly and ſafely then from the Argument it ſelfe, namely the generall of the whole Booke, The diſtinct Acts of the viſions.and the speciall of the Viſions in particular. The generall Argument (as we heard in the foregoing Chapter) is ſpecially in two things. For the Apocalyps forewarneth the Church of her condition and ſorrowes at hand: and armes her with comfort againſt the ſame. The ſame wee have in every of the Viſions. For they both foretell future evils, as alſo ſhew the Godly the remedies thereof: yet all ſhew not the ſame things, nor in the ſame manner. For ſome praefigure All, that is, both the firſt, and the ſecond Battles, which I called VNIVERSAL: ſome the ſecond onelyonly and latter, which I called PARTICULAR. The former and latter battles of the church.By the firſt or former battles of the Church, I mean, the Combats ſhee had with Tyrants and Romane Adverſaries, oppugning the Teſtimony of Jeſus: as alſo with Heretickes diverſly depraving the word of p. 27God. By the ſecond and later, her Combates with the Eaſterne and Weſterne Antichriſts.

Hence there are as it were foure diſtinct ſcopes of the univerſall Viſions: The foure Acts of the univerſall Viſions.but of the Particular two onelyonly: the which I for inſtruction ſake do name Acts.

The first Act of the univerſall Viſions hath a propoſition of the calamities, with which the Church ſhall bee aſſaulted by Pagans and Heretickes untill Antichriſts riſing.

The ſecond in way of parallell to the firſt, praefigureth comforts oppoſite to the calamities of the Godly.

The third ſhadoweth out an amplification of calamities, or new and more glorious Combats of the Church under Antichriſt.

Laſtly, the fourth parallell to the third, ſheweth the Cataſtrophe of all evils, viz. the declining of Antichriſts Kingdom, and the caſting of all adverſaries into the lake of fire: and on the contrary the Churches Victory, and Eternall Glory.

The particular Viſions are finiſhed with the two latter Acts, The two Acts of the particular Viſions.becauſe they onelyonly repreſent Antichriſts tragedie, rage, declining, and deſtruction: the which notwithſtanding the former touching the ſeven Ʋials doth more briefly: the later touching the whore riding on the Beaſt more largely and clearly: therefore this alſo is to be diſtinguiſhed into foure Acts, yet anſwering to the two latter Acts of the univerſall Viſions.

Now although the Parallell-Acts both former and latter are not alwayes divided by whole Chapters (like as Tragedie-writers uſe to doe) but ſometimes are joyned together, and as it were mingled in the ſame Chapters, becauſe they ſhadow out Hiſtories or things by the ſame periods, and walking (as the ſaying is) with equall ſteps: yet every where (if thou well obſerve the Method) they have traces evident enough, as wee have diligently ſhewed in every of the Viſions: where alſo wee have noted the Markes and Periods of every of them.

CHAPTER. XI. The manner of interpreting obſerved by PAREUS.

FVrthermore by the things hitherto ſpoken touching the Argument and Method, the manner of interpreting obſerved by us will not be obſcure.

To every viſion wee have praefixed its proper diſpenſation or order, with as much brevity, and light as could be: the Chapters we have illuſtrated with Arguments, Parts, and Analyſis.

The Doctrines which in this Propheſie are many and excellent: we have ſo laboured to expound and applie unto the Scope of divine Scriptures ſhewed by the Apoſtle: Rom. 15.4. 2. Tim. 3.16. (being profitable, for reproofe, for correction, for inſtruction in righteouſneſſe, and laſtly for the patience, comfort, and hope of the Saints) that this Booke may with no great labour, profitablie be propounded unto the Churches by the Miniſters of Gods word.

Now ſeeing in the beginning I ſaid, that the eternall Deity of Chriſt is thorowout in this Propheſie proved with ſuch evident Arguments againſt Heretickes, as ſcarcely any other Scripture doth it more clearely, I thought it worth the labour to note above XL. Arguments of that nature in their ſeverall places, vindicating them from the depravings of Eniedinus the Transſilvanian Hereticke (which he cals Explications:) that it might ſo much the more appeare, that thoſe Ancients, who (as Euſebius recordeth) denyed the Canonicall Authority of this Book, as not written by the Apoſtle John, but the Hereticke Cerinthus, Lib. 7. hiſt. cap. 25.did either not looke into the Booke, and ſo ſinned through groſſe ignorance, or elſe p. 28were carried away with more then humane affection.

What Method I have taken in explicating Propheticall things, hath already been ſaid, and the Praefaces of the Viſions ſhall ſhew: in which I have not onelyonly laboured to declare the Argument, Scope, Coherence, Order, and Period of every one, but in ſpeciall clearly to ſhew the Harmonie and conſent of the foregoing and following Types, and of the darker and more clear each with other, and with the Types and Phraſes of the ancient Prophets, that ſo I might illuſtrate the Revelation by the Revelation: It is most ſafe to expound the Revelation by the Revelation.which manner of interpreting cannot bee but moſt ſafe and certaine. For ſeeing it is evident, that the darker Types go before, and the clearer follow after, and are notwithſtanding Analogicall or agreeing with each other: undoubtedly the more darke muſt bee ſought out by the clearer. Now the more cleare have no extraordinary difficult application unto the things ſignified by them: And therefore wee may thence with ſome labour draw the underſtanding of the darker, which alſo I have laboured to doe.

In ſumme (following Auſtines advice) I have ſhewed theſe two things: that the ſame things are ſo many wayes repeated in this Booke, as it may ſeeme to ſpeake of different things, whereas we ſhall finde that the ſame things are diverſly related: And: that a few (yea not a few but many) things are in the Booke, Aug. lib. 20. de C. D. cap. 17.by the manifeſtation whereof the reſt might with labour be found out: which again I ſay not, as if I thought that all the myſteries of the Revelation were by me unfolded: Far be it: I come ſhort in many things. Throughout where I ſticke, and where bounds ſeeme to be ſet, Eph. 4.7.Eph 4:7there I ingenuouſly profeſſe a man muſt ſtand and goe no further. For here is wiſedome. 2. Cor. 12.82 Cor 12:8To them that earneſtly call upon God the Spirit is given according to the meaſure of the gift of Christ. It befell even the Apoſtle Paul, that he obtained not the thing hee petioned of God. How much more may the ſame befall us, and me the leaſt of all: eſpecially in theſe things, of which the Lord hath as yet reſerved much in his owne power.

Wherefore to interpret the Revelation, What it is to interpret the Revelation.is not to untie all the knots of Aenigmaes, to leave unſifted or be ignorant of nothing at all in the ſame, or by preciſely interpreting the meaning of the Image, Character, number of the Beaſts name, the Beast himſelfe, the woman on the Beaſt, the eating of her fleſh, the ſeven, the ten Kings that ſhall burne her, Gog and Magog, to make all gain-ſayers to bee ſilent. For who hath ever attained unto this by interpretation or commenting on any part of Holy Writ? They therefore that require the ſame, are wiſer then Chriſt, the Apoſtles and God himſelfe: And on the contrary ſuch are wiſe againſt God who make a mocke of the Oracles they underſtand not, becauſe of their obſcurity, or becauſe of the diverſity of Interpreters.

Many types of future things remaine ſecret and are known to God onelyonly, untill they be fulfilled. The whole fourth Act with its accompliſhment is ſecret: becauſe the ſeventh Trumpet hath not yet ſounded: neither is the ſeventh Viall yet poured forth into the Ayre. A great part alſo of the third Act is reſerved unto poſteritie, which in time ſhall ſee the full gathering together of the Kings of the Earth into Harmageddon, the devouring and burning of the whoriſh woman, the deſolation of Babylon, and the event of the Goggiſh Warre, &c. The beginning we ſee, and further ſhall ſee.

In the two former Acts, and the better part of the third (the accompliſhment whereof hitherto Hiſtories and dayly experience do ſo plainly ſhew, that if we held our peace, the very ſtones would cry out) it is the part of a Faithfull Interpreter, not to draw the Readers from the ſcope, neither to ſend them from thoſe things which are done at home before their eyes, to ſeek for Chymeras in the Hyperborean Mountaines, which thing almoſt all the Ieſuiticall brethren at this day do in their Commentaries, leaſt happily Antichriſt ſhould bee found in the Mountaines of Rome, for the diſcovery of whom the greater part of the Apocalyps was of old revealed, and circumſcribed with ſuch apparent oracles, that p. 29after the Hiſtorie and experience of ſo many Ages, we may juſtly queſtion, whither it were greater blindneſſe in the Jews not to beleeve in Chriſt, then for theſe to deny the Pope of Rome to be Antichriſt.

Wherefore I ſhall ſeeme to have performed my function ſufficiently, not if I diſcuſſe all the obſcurities of myſteries ſo irreſutably, that all do applaude mee: but if (ſo farre as God hath enabled me) by the helpe of my Method laid down, I ſhall congruouſly, perſpicuouſly, and without deceit (according to ſcope and experience) explicate both the other Aenigmaes of this Propheſie, and eſpecially that part which containes the amplification and Cataſtrophe of the Combats of the Church, and properly reſpects theſe laſt times. Now by doing hereof, if I have not kindled a Torch, to take off the darkeneſſe with which it ſeemes to be covered, yet verily I have laboured, and if I be not deceived, have lighted a Candle, by the light and guidance whereof, as by Ariadne her threed, other (foreign) Godly Divines ſhall after me dive more deeply into theſe hidden myſteries, and more neerly point at that Son of perdition ſitting in the Temple of God as god, and exalting himſelfe above all that is worſhipped, ſhewing himſelfe that hee is God: And they ſhall ſay: This is he: O Romaniſt beware of him.

AMEN.