Commentary on Revelation, Commentary on the Book of Revelation · Chapter 10
THE X. CHAPTER. The Argument, Vſe, Parts & Analyſis.
THe firſt Act of the viſion was a declaration of the Churches calamities, and a beginning of the amplification thereof, during the time of the foure trumpets, & part of the fift & ſixt. The ſecond Act followes, beeing conſolatorie and oppoſed to the former calamities. A mighty Angel defcends from heaven holding in his hand a booke open, ſtanding upon the earth and ſea, crying with a loud voyce as when a Lyon roareth, inſomuch as ſeven thunders uttered their voyces, which Iohn went about to write, but was commanded to ſeale the ſame. The ſaid Angel ſweareth by God, that the time of ſo great calamities ſhould continue no longer, the end and ſound of the laſt trumpet now being at hand, but firſt Iohn is commanded to cat up the little booke which he received of the Angel, & to propheſy againe: All which are ſo many myſteries of conſolation.
For the godly are taught, that in the greateſt diſturbances and calamities of the Church, which ſhe hath, & ſtill doth ſuffer by the Romane tyrants, by hereticks and hypocrites, and chiefly by both Antichriſts, that Chriſt (I ſay) will not be wanting unto her, but will allwayes hold in his hand the booke of his doctrine open, and ſet the foot of his kingdome upon the earth and ſea: & by the roaring of his lyonlike voyce wil cauſe ſome faithful teachers to thunder out their voyces: although during the moſt groſſe darkneſſe of ſuperſtitions they ſhalbe ſealed and neglected, untill at length according to Chriſts oath, Antichriſtian tyrannie haſtening to its end, and the accompliſhment of the divine myſterie beeing at hand, God ſhall rayſe up other witneſſes of his truth, who ſhall eat up the booke of the Goſpell received out of the hand of Chriſt, and againe ſtrongly propheſying againſt Antichriſt, ſhall labour the reformation of the Church: concerning which it followes Chap. 11.
Thus the whole Chapter conſiſts meerely of conſolations for the afflicted Church, the which beeing reckoned, are ſixe in number.
1. Chriſt deſcends from heaven unto the Church afflicted by Antichriſt: therefore ſhe ſhall not be left an orphant.
2. He holds in his hand a booke open: therefore his word ſhal not be ſuppreſſed.
3. He ſets his foot upon the earth and ſea: therefore both by ſea & land he will reſerve ſome remnants unto himſelf, neither ſhall his whole poſſeſſion ever fall.
4. By his Lyonlike roaring he makes the thunders to utter their voyces, although they remained ſealed: therfore he will allwayes raiſe up ſome faithfull teachers, however for a time they ſhall profit but little.
5. Chriſt ſw…ares, that the time ſbalbe no longer: therefore Antichriſt ſhall not rage perpetually, but the calamities of the Church ſhall have an end.
6. Iohn is commanded to eate the booke: & therfore before the laſt trumpet ſound, the Goſpell ſhall againe be openly preached, & the Church purged from the dreggs of Antichriſt.
The ſcope of all, is, that the Church faint not under the croſſe, but in confidence of the preſence of Chriſt her judge; and in hope of an happy iſſue, allwayes rayſe up her ſelfe.
The Chapter may be divided into two partes.
1. TOuching the ſtrong Angel, unto verſ. 8.
2. Of the booke that was eaten up, unto the end.
The firſt againe hath two parts.
First the Angel is deſcribed by ſix Epithites v. 1.
Secondly foure Acts of the Angel are expounded:
1. He holds in his hand a booke open. verſ. 2.
2. He ſets his right foot upon the earth, and his left upon the ſea, ibid:
3. He roares like a Lyon, v. 3. The which is illuſtrated from the effect of the roaring: viz. ſeven thunders thence utter their voyces, as it were an Echo, ibid: and from a double conſequent:
Firſt Iohns deſire to write the voyces: and
ſecondly the prohibition, not to write, but to ſeale the ſame verſ. 4.
4, He ſweareth: wherein we are to conſider:
1. The perſon of the ſwearer: An Angel ſtanding upon the ſea, and on the earth.
2. His geſture: He lift up his hand to heaven, verſ. 5.
3. The forme of the oath: By the living God the creator of all things, verſ. 6.
4. The two things confirmed by oath: That the time of troubles ſhould be no longer, ibid: and that the ſeventh Angel ſounding, the myſtery of God ſhould bee conſummated. verſ. 7.
The other part, conſiſts of a divine commandement, with Iohns obedience & the effect thereof.
In the commandement note
1. the efficient cauſe, the voyce before heard from heaven, verſ. 8.
2. A double argument, that hee ſhould take the booke out of the hand of the Angel, ibid: and to eate it v. 9.
3. A prediction of the the effect, ibid: Johns obedience,
1. He takes the booke out of the Angels hand. v. 9.
2. Having taken it, he eates up the ſame, v. 10.
The effect of his obedience is twofold:
1. internal, a ſweetning of his mouth, but making his belly bitter verſ. 10. and
external, a new vocation to propheſie: The which is amplified both from the efficient, Thou muſt propheſie: and from the forme againe propheſie: as alſo from the object, before many peoples, nations and kings, verſ. 11.
The first part of the Chapter. Of the ſtrong Angel holding the booke.
1. And I ſaw another mighty Angel come downe from heaven, clothed with a cloud, and a rainebow was upon his head, & his face was as it were the Sun, & his feet as pillars of fire.
2. And hee had in his hand a little booke open: and hee ſet his right foot upon the Sea, & his left foot upon the earth.
3. And cryed with a loud voyce, as when a lyon roareth: and when hee had cryed, ſeven thunders uttered their voyces.
4. And when the ſeven thunders had uttered their voyces, I was about to write: and I heard a voyce from heaven, ſaying unto mee, Seale up thoſe things which the ſeven thunders uttered, and write them not.
5. And the Angel which I ſaw ſtand upon the ſea, & upon the earth, lifted up his hand to heaven,
6. And ſware by him that liveth for ever & ever, who created heaven, & the things that therein are, & the earth, & the things that therein are, and the ſea, & the things which are therein, that there ſhould be time no longer.
7. But in the dayes of the voyce of the ſeventh Angel, when he ſhall begin to ſound, the myſtery of God ſhould be finiſhed, as he hath declared to his ſervants the Prophets.
THE COMMENTARIE.
1. ANd I ſaw another mighty Angel ſaying] I finde all interpreters (Alcaſar onelyonly excepted who contrary to the drift of the hiſtory applies it to the Iewes) to agree in the general argument and ſcope: namely that here are inſerted (as it were) ſoveraigne medicines or conſolatory remedies in regard of the ſad calamities and miſeries of the Church, under their manifold enemies, but eſpecially under the Eaſterne & Weſterne Antichrist, by which the godly beeing provoked to conſtancy, may be certainly perſwaded, that Chriſt the judge will alwayes take care for his people in the midſt of their greateſt perſecutions, and preſerve them in ſafety unto the end. But yet they much differ about the time: moſt reſtraine it to the times of the ſixt trumpet. But for my part I take it, that this conſolation is oppoſed to the evils of all the trumpets which we have formerly heard, beeing as it were the ſecond Act of this viſion, as I have ſhewed in the argument of the Chapter. As the fift ſeal therfore in the former Viſion, contained the comforts of the martyrs under the altar, & ſo reſpected the evils of the foregoing ſeales: ſo in this Viſion, the hiſtory of this Chapter annexed to the ſixt trumpet, doth containe conſolations againſt the evils of all the foregoing trumpets.
Another Angel] All interpreters for the moſt part conſent in one, that by this Angel is repreſented Chriſt the mediatour and revenger of his afflicted Church: ſome few indeed are of another minde, whoſe opinions I wil briefly ſet downe.
Andreas Ceſarienſis ſuppoſeth him to bee one of the holy Angels, Andreas & Riberas opinion.gathering it from the cloud, rainbow, & light of the ſunne here mentioned: But theſe adjuncts rather argue the contrarie, as beeing of an higher nature then to bee applied unto a created Angel.
Ribera following him, underſtands this mighty Angel to be the ſame, who in Cha. 5.2. deſired to open the book that was ſhut. For ſeeing men repented not by the plagues of the ſix trumpets, therefore he ſaith, that now a mighty Angel is ſent, who by an oath proteſts unto the world, that the end thereof, and the laſt judgement is at hand.
But this is neither the principal ſcope, neither are his reaſons of force to prove that this ought not to be underſtood of Chriſt: And therefore Alcaſar alſo rejects them. His arguments indeed would have ſeemed the more probable, if he had made this mighty Angel, to be Gabriel, ſo called from his ſtrength: and Pſal. 103. where all the Angels of God are ſaid to excell in ſtrength: moreover that Chriſt ſhall not deſcend from heaven untill the day of judgement, according to the ſcriptures: Alſo that this Angel ſweareth by the living God, as by a greater then himſelf. But neither are theſe reaſons of waight: For Gabriel doth not ſignifie a mighty Angel, but the mighty God: Now Chriſt properly is El Gibbor, the ſtrong or mighty God. It is true indeed, that all the Angels of God are mighty: but Chriſt is ſtronger then they, as beeing the Lord of them all.
Now the deſcention of this Angel from heaven muſt not be underſtood of Chriſts incarnation or any corporal deſcent on earth, but viſional, that is, ſignifying his continuall preſence with the Church: Hee, and God alſo, is ſaid to deſcend and aſcend by his preſence and manifeſtation of his grace and help. To be ſhort he ſweareth by the living God, greater then himſelf, as he is man, but not as he is the living & omnipotent God: whom we have often before proved ſo to bee.
Lambertus thinkes that ſome excellent miniſters of the word are here noted, Lambertus opinion.whom the Lord ſent into the Church at the beginning of the ſixt trumpet: yet he ſhews not who they are, or ſhal be. But the deſcription of this Angel cannot agree to any ſuch miniſters of the word.
Lyra doting, Lyras opinion.(as his manner is) makes this Angel to be the Emperour Iuſtinus and his nephew Juſtinianus, about the yeere 518. who held in his hand a little booke open, that is, wrote letters to all places in favour of the Catholicks againſt the Arians. But theſe acts & divine deſcription are to unſolidly aſcribed unto a ſecular man.
We therefore aſſent unto the common opinion, This mighty Angel is Chriſt.that this Angel is CHRIST the revenger of his Church, becauſe both the deſcription of the perſon, & all the acts here mentioned doe plainly make good this ſenſe: as alſo the ſcope requires the ſame. For without Chriſt, the Churches conſolation would bee verie little in all theſe things: Beſides undoubtedly this mighty Angel is the ſame, who in Dan. 12.7. is called Michael ſtanding upon the waters & ſwearing by the living God: from whence this part of the viſion ſeems to be taken. But Michael the great prince ſtanding for the people was certainly Chriſt. Therefore this Angel is either Chriſt himſelf, or one repreſenting his perſon. Now we will conſider the Epithites.
Mightie] Gr. foreign, ſtrong, able, for Chriſt is truely El Gibbor the mightie God having two natures, who hath vanquiſhed the devill that ſtrong armed man, taken poſſeſſion of his palace, and devided the ſpoile. See Chap. 5.2. & 18.21.
Deſcending from heaven] This is farre different from that he ſaw Chap. 8.10. a ſtarre falling, & Chap. 9.1. fallen from heaven. Now Chriſt deſcended from heaven for the ſalvation of man-kinde in taking our fleſh upon him: but that deſcenſion is not here intended. Againe he aſcended into heaven corporally and ſits at the right hand of God, where he is to remaine untill the day of judgement. Notwithſtanding Iohn ſaw him deſcending, not by a locall motion, but by viſionall grace, inaſmuch as he commeth down by the preſence of his ſpirit and ſpecial help to relieve the afflicted condition of his Church, not leaving her comfortleſſe, according to the promiſe: where two or three are gathered together in my name, I am in the midst of them. Matt. 18 20. & 28 20.I am with you unto the end of the world. So Chap. 1. he appeared to Iohn walking in the midst of the Churches, not by a corporal motion, but a viſional preſence of his grace and ſpirit. Now the likeneſſe of the deſcription ſhewes, that the ſame is here intended.
Clothed with a cloud] Some underſtand this cloud to be meant of Chriſts fleſh, hiding or covering his divinity: Others for the obſcure knowledge, by which he revealed himſelf unto the world in the time of the ſixt trumpet, beeing (as it were) as yet covered with great darkneſſe: making the ſenſe thus: hee appeared clothed with a cloud, that is, he manifeſted himſelf in an obſcure or darke way unto the world. For my owne part I take it (according the manner of the ſcripture) to be a ſigne of divine majeſty. For Iehovah was wont to appeare unto the people in a cloud, 2 Chro. 6.1. the cloud alſo leading the people in the wilderneſſe, & ſheltering them from the heat of the ſunne, was Chriſt: Therefore he is clothed with a cloud, to ſhew that he is Lord of a heavenly nature.
And the rainebow on his head] The rainebow ſignifies grace, beeing ſett by God as a ſigne, Gen. 9.13.that he would not ſend the floud any more upon the earth. Chriſt therefore appeares crowned with a rainebow, as the meſſenger of grace & peace; for he is our peace Eph. 2.14. & the prince of peace, Iſa. 9.6. This ſigne was very fit for the time confirming tidings of peace with God to the afflicted Church: ſhortlie to reſt from all her troubles, and enjoy future happineſſe.
His face was as the Sunne] Thus alſo in Chap. 1.16. it is ſaid, Chriſts face ſhone as the ſunne ſhineth in his ſtrength, that is, it was moſt cleare, & ſhining in ful brightnes: For hee is the ſun of righteouſneſſe illuminating his Church, & clearing up the ſtormes of afflictions. For as the ſunne in its vigour, diſſipates the cloudes, drives away cold, alayes the windes, and brings a ſerenity: ſo Chriſt by the brightneſſe of his ſpirit of grace, will aſſwage the ſtormes of afflictions, diſſipate the tempeſts of calamities, and bring unto the faithfull a quietneſſe of conſcience in the midſt of all their troubles, & at laſt by the cleare beames of his countenance will diſpell all manner of adverſitie.
His feet as pillars of fire] In Chap. 1.15. Chriſts feet were as fine braſſe, burning as in a fornace: by which metaphor the power and ſtrength of Chriſt is ſignified; for pillars by their ſtrength underprop & ſupport the houſe: Fire conſumes chaffe, & other things: ſo Chriſt appeares here with ſuch feet, who by his power and ſtrength will ſtand faſt againſt the adverſaries & Antichriſt: the Church he will purge & defend, but conſume the enemies like ſtubble.
Hitherto we have heard the deſcription of the Angel, who doth in this manner ſhew himſelf unto Iohn, that the Church groaning under the burden of afflictions, might know, that Chriſt will come to revenge and relieve her deplorable condition, eſpecially under the fift and ſixt trumpets: for hee will be preſent with his Church in all her troubles, becauſe hee is crowned with a rainbow: as alſo he is powerfull to aſſwage the tempeſts of calamities, as having a face like the ſunne, whom the ſcorpionlike Locuſts, with their horſes, and Lyons heads, and tailes like ſerpents ſhall no way terrifie, or overthrow: becauſe by his feet, as with fiery pillars, he ſo ſettles his kingdome, as it cannot be moved: to be ſhort hee eaſily can deſtroy Antichriſt with all his Locuſts ariſing out of the pit, ſeeing he is foreign mightie & powerfull. This is the ſcope and uſe of the deſcription of the Angel.
2 And he had in his hand a little booke open] Now follow the Acts of the Angel, which tend to the ſame purpoſe. The first is, that he holds in his hand a booke open. This booke open is the ſame, which before was ſhut.Here it may be demanded, whither this open booke, bee the ſame with the former ſhut with ſeven ſeales. I ſuppoſe it is the ſame, becauſe Chriſt under the forme of a Lambe, received the booke that was ſhut, unſealed and opened the ſame: neyther doe wee read that he gave the booke being opened to any. Now who can better hold the booke open, then he that opened it? here therfore Chriſt under the figure of a mighty Angel, holds that book open in his hand, which before he opened. Neither is it any way cōtradictory, that there it is called (foreign) a booke, but here foreign) a little book, ſeeing both words are derived from foreign which ſignifies a booke: beſides the book beeing opened was leſſe, then when it was ſhut: or els it ſeemed to be leſſe in waight, when the ſeales were taken off: or laſtly it was leſſened in regard many events were now revealed unto Iohn, ſo that it contained not ſo many ſecret myſteries as it did before.
But what may bee the meaning, Why Chriſt holdeth the booke open in his hand.that Chriſt holds this little booke open in his hand? The book was written within & without: within, were contained the ſecrets of future things to bee revealed unto Iohn: without, was writtē the doctrine of the Goſpell before publiſhed & penned by the Apoſtles. Chriſt opened the whole booke: both becauſe the Apoſtles were by him inſpired, and ſent forth to preach the Goſpell to the whole world: as alſo becauſe he revealed theſe myſteries unto Iohn. Now leaſt it might have been thought, that by the great ſtormes, tumults & cruel deviſes of Tyrants, Locusts, & the armies of horſemen, the booke of the Goſpell had been wrung out of the hands of Chriſt, in regard that almoſt throughout the whole world the doctrine of free grace, juſtifying faith, and the certainty of ſalvation had of a long time been buried, eſpecially under Antichriſts kingdom: Therefore Chriſt now appears, holding the ſame open in his hand, thereby teaching us, first, that, not withſtanding the perfecution of tyrants, the ſuperſtitions, and lyes of Antichriſt, by which he darkened the doctrine of Goſpell, yet he held forth in his hand the booke of his word, that is, raiſed up continually ſome faithfull profeſſours and teachers of the truth who maintained the ſame againſt all tyrants and Antichriſts: And indeed the bookes of martyrs, and other eccleſiaſtical hiſtories doe abundantly witneſſe, that there have been multitudes of ſuch, not onelyonly during the perſecution of the Romane Emperours, and hereticks, but alſo theſe thouſand yeeres many under Antichriſt, condemned & cruelly put to death for hereſie. But ſecondly it teacheth us, that at laſt he will alſo purge his booke from the pollutions of the Locusts & dregs of Antichriſt, by fit witneſſes of his truth, whom in the laſt times he will raiſe up for that end, in the midſt of Antichriſts kingdome.
And he ſet his right foot upon the ſea] The following actions of the Angel illuſtrate the matter going before: For in that he ſet his feet upon the ſea and earth, cried as when a lyon roareth, cauſed the thunders to utter their voyces, and ſware by the living God: all this tends, to give us to underſtand, that Chriſt ſuffered not the booke of his doctrine to bee wrung out of his hand, neither by the Romane tyrants, hereticks, Antichriſtian Locuſts, or the devouring armies of Mahumet, but alwayes kept the ſame open in the world.
His right foot] The feet of Christ, are ſaid before, to be like pillars of fire. Many (and among the reſt my Anonymus,) underſtand this of the preachers of the word: The right, to be ſome eminent ones: The left inferiour miniſters: for the left foot is weaker then the right. By the ſea they underſtand the world: by the earth worldly men. Now he ſets his right foot upon the ſea, his left on the earth: that is, by his miniſters both of high & lower degree, he reproved earthly minded people.
Brightman much to the ſame purpoſe, underſtands the right foot, to be Chriſts faithfull ſervants, whom he raiſed up againſt Antichriſt out of the ſea, that is, out of the viperous brood of the Popiſh clergie, as, William Ockam, John Wickleffe, &c. his left foot, of ſecular princes, as, Ludovick of Bavaria the Emperour, Marſilius of Padua, Dantes, &c. who with all their might ſtrongly oppoſed the monſtrous inventions of Antichriſt.
But we need not make uſe of ſo ſubtile an allegorie. This part of the Viſion is taken out of Dan 12.7. where Michael the great prince ſtanding for his people, is ſaid to have ſet his feet on the waters of the river. In which place no doubt is ſignified the great armies of the Babylonians at the River Euphrates, whom the Lord ſo reſtrained & kept down by his providence, as that they could not deſtroy his people according to their own pleaſure: So Chriſt here ſets his feet upon the ſea and the earth, (for ſo Iohn ſaw him truely ſtanding in a viſion,) but to what end?
To ſet the foot anywhere, is to challenge the poſſeſſion and dominion thereof to himſelfe. How Chriſt ſet his feet on the earth & ſea.The earth and ſea denotes the whole world, with all that is therein. In this place therefore is ſignified, that when Chriſt ſhall ſeem to have loſt his poſſeſſion in the earth & ſea, yet then he ſhall ſet one foot upon the ſea, that is, the ſeacoaſt provinces & Ilands: And his other foot upon the earth, that is, the mediterranean regions of the Chriſtian world, as preſerving in all places ſome remnants of a Church unto himſelf. But when? Here now we are to have regard unto the times of the ſix trumpets: for howbeit in Iohns time Domitian, and after him Aurelius, Commodus, Diocletian, Maximian, & other tyrants perſecuted the Chriſtians both by ſea & land, and indeavoured to root out the verie name of Chriſt: Notwithſtanding Chriſt ſet his foot on the ſea and on the earth: for the Chriſtian Church diſperſed throughout the whole earth increaſed the more, by how much it was perſecuted. Hee ſet his foot on the ſea and earth, by the Chriſtian Emperours Conſtantine and others, at what time the whole world ſeemed to be in ſubjection to Chriſt. Afterward again when Chriſt in outward appearance ſeemed to be thruſt out of his poſſeſſion by the Arian, Macedonian, Neſtorian, Eutychinian, Manichean, & Pelagian hereticks: yet then he ſtill held his foot faſt upon the earth & ſea, for he preſerved continually ſome faithful Teachers & Biſhops, who being zealous of his glory kept alwayes his poſſeſſion.
But chiefly when the Biſhops of Rome fell from heaven unto the earth, turning the doctrine of Christ into wormwood, & opening the bottomleſſe pit, whence came out the peſtilent ſmoake of their abominations, with thoſe devouring Locusts, which tormented men for five moneths: as alſo when the Mahumetane, Saracen, Arabian & Turkiſh armies horribly deſtroyed and overthrew all the Chriſtian Churches in the Eaſt, to the great hazard, as it ſeemed, of Chriſts government and kingdom: yet behold even then Chriſt ſet his foot upon the earth and ſea: For he had during al the time of Antichriſts reigne in the Weſt, alwayes ſome remnants in the midſt of Poperie, and raiſed up verie many witneſſes of his truth: In the Eaſt alſo ſome Churches, however burthened with the Turkiſh tyrannie, were preſerved, & profeſſed the name of Chriſt.
This therefore is a third conſolation for the godly, that they might not, being under the calamities of the ſix trumpets, be diſcouraged: For neyther tyrants, nor hereticks, nor Antichriſts, ſhall ever put Chriſt ſo out of his poſſeſſion, as not to have his feet ſtill ſtanding upon the earth & upon the ſea.
3. And he cryed with a great voyce] This cry, and roaring of Chriſt ſerves alſo to comfort the godly, and declares the two former acts. For as he will hold a booke open, and ſet his foot upon the earth & ſea, ſo he will not be ſilent or mute, but have the Goſpell to be preached: The ſaving efficacie whereof unto the faithfull is ſignified by the great voyce, but the dreadful effect applied unto the wicked, by the roaring of a Lyon. Now here againe, we are to returne to the times of the ſix trumpets. For the more that tyrants laboured to ſuppreſſe the Goſpell, the louder & greater was the voyce: the Lyon of the tribe of Juda, as he is called Cha. 5.5. roared, and prevailed, that is, Chriſtians embraced the Goſpel, and joyfully ſuffered marty rdome for the ſame. It is true the enemies did mightily rage, yet were they tormented with a ſecret dread fearing they knew not what: like as of old the Scribes, Phariſees, & chiefe Priests taking counſell againſt Chriſt were ſore diſmayed: What doe we? (ſay they) for this man doth many miracles: Io. 11.47.If we let him alone all men will beleeve on him, and the Romans ſhall come and take away both our place and nation, And againe, what ſhall we doe to theſe men? Act. 4.16.for that indeed a notable miracle hath been don by them, is manifest, and we cannot denie it. Thus tyrants albeit they ſtand in feare, yet conſult together how to ſuppreſſe the truth: Even ſo howſoever both theſe Antichriſts are terrified at the Lyons roaring, notwithſtanding as formerlie they have, ſo ſtill they rage unto this day: but all in vaine: for at length this Lyon wil conſume all his adverſaries.
As when a lyon roareth] The Greek foreign according to the propriety of the word ſignifies to roar or bray like an oxe, aſſe or camel. Lyons properly are ſaid foreign to bellow: but it ſeems the Greeks doe not alwayes obſerve this difference. Some will have that the mildeneſſe of this Lyon is here noted, as giving forth a voyce like an oxe, which is a milde or tame creature.
But this ſeems to bee too curious and contrary to the ſcope of the matter. What he cryed, is not by John ſet down: yet a part thereof ſeems to be noted in v. 5.6.7. where the Angel ſweareth lifting up his right hand &c. ſo that the things next following touching the voyces of the thunders, are inſerted (as it were) by a parentheſis.
Seven thunders uttered their voyces] This circumſtance is obſcure. Twiſe before mention is made of ſeven thunders. In Chap. 4.5. it is ſaid out of the throne proceeded, lightnings, thunders & voyces, with ſeven lampes of fire burning. In Chap. 8.5. Chriſt caſting his cenſer of fire into the earth, there were voyces, and thundrings, and lightnings, and an earthquake. But in theſe places the Greek foreign (thundrings) hath no article ſet before it: but here it is read with an article foreign The thundrings, as having reference to the former thunders. The thunders in Chap. 8. we applied to the calamities under the red horſe. The thunders in Chap. 4. to the terrible threatnings of the Law, by which Chriſt doth ſtrike and terrifie the conſciences of Antichriſt, & other adverſaries, as to be ſelf convicted, however they furiouſly rage againſt Chriſt: for my part therefore I doubt not, but this place is to be expounded by the others; and that theſe thunders figuratively doe denote undanted teachers who ſhall thunder out the word of God againſt tyrants, hereticks & Antichriſt, as thereby they ſhall be made altogether inexcuſable.
Seven] A definite number for an indefinite, that is, many ſhall thunder out their voyces againſt Antichriſt. It is verie emphatically ſaid, foreign, their voyces, as dictated to them by the ſpirit of God, and divinely commanded ſo to doe: For without doubt theſe heroick teachers who oppoſed themſelves againſt Antichriſt, were ſtirred up by the ſpeciall inſtinct of the ſpirit of God. Some underſtand it of ſeven, that is of diverſe gifts & graces of the holy Ghoſt beſtowed upon the teachers of the Goſpell: which comes all to one, in caſe the ſcope be minded, namelie that this alſo ſerves for the comfort of the godly: For Antichriſt ſhal not alwayes have a quiet and peaceable kingdome, becauſe Chriſt both by his roaring voyce, and by the thundrings of his faithfull miniſters, will many times diſturbe him, to the end he may not ſeduce all.
Brightman makes the ſeven thunders to be the ſeven Angels ſpoken of Chap. 14.6. But there onelyonly ſix are mentioned: beſides it ſeems not to agree, becauſe the voyces of theſe thunders are commanded to be ſealed: whereas the others were writen by Iohn.
And when the ſeven thunders uttered (Gr. ſpake) their voyces] Iohn would have written the voyces of theſe thunders, that we alſo might have had the knowledge thereof in this Revelation. But he is forbidden and commanded to ſeal them up, that is, to keep them ſecret.
And write them not] The kings Bible reads it foreign, Andreas foreign, and after theſe things write: as if he were not altogether prohibited, but onelyonly at this time & in this place: beeing afterward commanded to write the ſame, viz. in Chap. 14. where the ſame ſeems to be ſet downe. But other copies, as alſo the greater & leſſer of Robert Stephanus have it, foreign, and theſe things thou ſhalt not write. Beſides in Chap. 14. there is no mention made of thunders: but however it bee, Iohn is forbidden to write, but to ſeale, that is, to cloſe or keep ſecret: like as the booke that was ſealed Chap. 6. could not be read. Now this ſeems to be taken out of Dan. 8.26. & 12.4. where the Prophet is commanded to ſeal the words he had heard.
But what? will the Lord be angrie with men, if they underſtand not the voyces of the thunders, ſeeing in the mean time hee will have the booke to be ſhut, that is, the doctrine or meaning thereof not to bee underſtood? I anſwer; the command is not to be taken abſolutely of hiding the doctrine, but onelyonly to comfort Iohn and the faithfull againſt the contempt of the Goſpell, for the future event is foretold, viz. that the wicked ſhall not hear, but deſpiſe the voyces of the thunders, thereby cauſing the ſame to be ſecret unto themſelves by their owne default: that is the greater part of men will not hear the thundrings of the Law, neither the voyces of the Goſpell, but neglect and contemne the ſame. Thus they ſhall remaine ſealed unto them. Or, but thou ſeal, that is, doe not thou therefore eſteem lightly of them, but lay them up as a moſt precious treaſure, becauſe verie ſhortly thou muſt again propheſie.
A voyce from heaven] Vndoubtedly of God ſitting on the throne, who both foreſees, and by his providence directs all future events. The queſtion which Ribera takes up with ſo much ſcrupuloſity is needleſſe: viz. whither this Revelation be entire: and whither theſe voyces be not the ſame with them written in this booke. For not the defect of this Revelation is ſignified, but Antichriſts contempt of the word preached, is here foretold.
5 And the Angel, which I ſaw ſtand] This is a fourth geſture of the Angel: he lifted up his hand and ſware by the living God, &c. in which againe there is an alluſion unto the laſt viſion in Daniel, who ſaw an Angel ſwearing by him that liveth for ever, yet there is ſome difference, both in the manner, and in the thing it ſelf: He in Dan: held up his right and his left hand & ſware &c. this lifts up onelyonly his right hand, &c. He in Dan: ſweareth that after the accompliſhment of a time, times & halfe a time, the propheſies there foretold ſhould bee finiſhed. This ſweareth, that there ſhalbe no more time, but that the myſterie of God ſhould be finiſhed in dayes of the ſound of the ſeventh trumpet. Now we will briefly conſider, Who, how, what, and wherefore he ſweareth.
The Angel ſwearing and ſtanding on the earth and ſea, is undoubtedly Chriſt, who often, as we read in the Goſpell, confirmed his doctrine by oath: Verely, verely I ſay unto you. And God himſelfe many times is ſaid to ſweare. Pſa. 110.4. Heb. 6.13.The Lord hath ſworn. God ſware by himſelfe &c. neyther is this contrary to the precept of Chriſt: Sweare not at all. For there is forbidden, not a lawfull oath taken in the name of God, in doubtfull & hard caſes, whether before the magiſtrate or otherwhere: (for an oath is a divine ordinance inſtituted to end controverſies and ſtrife among men) but raſh oathes eyther by God or the creature, Heb. 6.16.to which the Iewes (as the circumſtances of the place ſhew) were much given: for otherwiſe Chriſt ſhould condemne both himſelf, God, Angels and men for ſwearing. An oath therefore in it ſelf is lawfull, touching the conditions whereof wee have largely handled otherwhere.
Lifted up his hand] viz. his right hand: for ſo they that ſware were wont to doe: as, Abraham ſwearing that he would not receive any thing of the ſpoile of the Sodomites, I have (ſaith he) lift up my hand unto Jehovah, &c. Hence to lift up the hand generally in ſcripture is put for ſwearing: Ezech. 20: 5. Numb. 14.30.In the day that I lifted up my hand to bring them forth of Aegypt, yee ſhall not enter into the land, concerning (or for) which I lift up my hand &c. And the reaſon hereof is not obſcure: For heaven is the throne of God: wherefore they that ſweare, lift up their hands to heaven, as calling upon God, to bee a witneſſe and judge of the truth. Hence alſo comes the received cuſtome amongs us, to lift up the right hand, and put forth the three firſt fingers, in ſigne of the bleſſed trinity, whom we call for a record upon our ſouls.
6, And ſware by (Gr: In) him that liveth] by two adjunctes he denotes the true God. The first internall, that liveth for ever and ever. The other externall, who created heaven, earth, ſea, and the things that are therein. The former is a moſt proper note of the true God, becauſe he alone is of himſelf and ſhalbe from eternitie unto all eternitie, not receiving life from any, but giving unto all life, moving and beeing. Hence with the Hebrewes the Lord is called Jehovah, that is, ſubſiſting & living of himſelf. And by this Epithite generally in ſcripture he is diſtinguiſhed from the falſe gods or idols of the Gentiles.
In him] that is, by him that liveth, beeing an Hebraiſme: for they that take an oath, are to ſweare in, that is, by Jehovah: as Jonathan ſaid to David, 1. Sam. 24.22. What it is to ſweare by the living God.ſweare unto me in Jehovah. Now to ſwear by Johovah, or by the living God, is to require and cal him, who is the alone ſearcher of the hart, to give teſtimony unto the truth, and to puniſh him that ſweareth, in caſe he wittingly take his name in vaine.
Here then we ſee in the first place, that an Oath is a kind of invocation upon God: and therefore often in ſcripture, ſwearing is put for invocating, and ſo againe invocation for the other: As Iſa. 19.18. The nations ſhall ſweare by Iehovah, It is lawfull for Chriſtians to ſweare in ſome caſes.that is, ſhall call upon the true God: and 2. Cor. 1.23. I call God (ſaith Paul) to record upon my ſoule: ſo that an Oath is a kinde of worſhip, and therfore lawfull and acceptable to God, no way prohibited unto Chriſtians, as ſome phantaſticall men have affirmed.
Secondly: that no Oath is laflul, except it bee taken in the name of God. For hee alone knowes the hart, and only i… able to reveale ſecrets, to puniſh hidden perjurie, to reſolve doubtfull things, & confirme the whole truth, for he is above all, and in him alone in the laſt place all faith is ſetled.
Thirdly hence we ſee that to ſweare by Angels, It is a great wickedneſſe to ſweare by the creature.Saintes, or any other creature, is a horrible wickedneſſe: both becauſe they cannot ſearch the hart & reines, in which regard they are vainly called upon: as alſo becauſe religious invocation is a worſhip onelyonly proper to God, & cannot without ſacriledge bee given unto any other. They therefore who ſweare by Mary, & the Saintes, doe as much offend the Lord, deceive themſelves and others, as SOCRATES who was wont to ſweare by his dog, or any ſtone whatſoever.
But here it may bee demanded, if this Angel be Chriſt himſelf, how then doth he ſweare by him that liveth for ever? For hereby it ſeems either that he is not Chriſt, or els that Chriſt is not true God, but inferiour unto him, becauſe he ſweares by the living God, as by one greater then himſelf.
To this I have given ſomewhat in anſwer before, and ſufficiently ſhewed that Chriſt is this Angel. He ſweareth by him that liveth for ever, as hee is man and the mediatour, & ſo he acknowledgeth God to be above him: according as he ſpeaketh: Io. 14.28.The Father is greater then I. Or els as he is God, and then he ſweareth by him who liveth for ever, not as by a ſuperiour, or by another, but by himſelf, according to that in Heb. 6.13. becauſe God could ſweare by no greater he ſware by himſelf. But that Chriſt is he that liveth for ever appeares by his owne teſtimony Chap. 1.18. I live (ſaith he) & was dead, VIII, Arg of Chriſts deity confirmed.to wit, as man: and behold I live for ever and ever. This therefore (as we have before noted) yeeldeth us a worthy argument to prove the deity of Chriſt.
Who created heaven] By this other Epithite he alſo diſtinguiſheth the true God from idols, as beeing the onelyonly creatour of all things in heaven & in earth, &c. gave them, I ſay, at firſt a beeing of nothing: the which was a worke of omnipotencie, not to be effected by falſe gods or any creature. Therefore the true God everywhere in ſcripture, as alſo in the common creed is celebrated as the creatour of all things: Ier. 10.11.but the gods that have not made the heavens and the earth, even they ſhall periſh from the earth, & from under theſe heavens. Neither doth this make any thing to the contrarie, but that this Angel is Chriſt: for he ſweareth by the creatour of all things, Ioh. 1.3. Heb. 1.2.that is, by himſelf: For by him all theſe things were made, and without him was not any thing made, that was made: By whom alſo God the Father made the worlds. This Epithite therefore doth alſo confirme the truth of Chriſts divinity.
That there ſhould be time no longer] Now followes what Chriſt ſware, and to what end. Both which are to the ſame purpoſe: for the latter adverſitively expounds the former: viz. that there ſhould bee no more time, but that the accompliſhment of the myſtery of God was at hand under the ſeventh trumpet.
The former is taken diverſe wayes: ANDREAS: he ſweareth there ſhould bee no time after, or, in the world to come, or, not long after the ſixt trumpet: the latter part of whoſe opinion is agreable to the ſcope, but not the former, (notwithſtāding Ribera fooliſhly approves therof:) there ſhalbe no time (ſaith he) becauſe this variety of time, as dayes, nightes, moneths & yeeres ſhalbe no more: but an unchangable eternity ſhall follow in the dayes of the ſeventh Angel. But what uſe was there to confirme that with an Oath, which no man is ignorant of, viz. that after the conſummation of this world, time ſhallbe ſwallowed up by eternity. Alcaſar wreſteth it unto the Iewes, to whom there ſhalbe no more time, as beeing threatned of God to be forſaken. But what need was there that Chriſt ſhould ſignifie a thing by viſion and Oath, which long before was clearly declared: Behold your houſe is left unto you deſolate, Matt. 23.28.
BRIGHTMAN: there ſhalbe no more time, that is, no longer delay, but a verie little time ſhalbe remaining untill the conſummation of the myſterie: the which is agreable unto the ſcope of the place: for Chriſt by a fift conſolation would encourage the faithfull, taken from the brevity of the time remaining, leaſt they beeing diſhartned in regard of the long & continued calamities of the ſix trumpets, ſhould be out of hope, as if there ſhould never be an end of their miſeries, but that Antichriſts rage ſhould allwayes continue in the world. But it ſhall not bee ſo, for the end is neere at hand, as Chriſt ſwearing by himſelf confirmes, to the end we might no way doubt thereof: ſo that this Oath ſerves, both for the confirmation of his promiſe, and for our conſolation alſo: neyther indeed doth Chriſt uſe on oath without waighty cauſe; for Antichriſt had ſo eſtabliſhed his poſſeſſion, as that it ſeemed impoſſible that his kingdom ſhould be overthrown: Therefore Chriſt ſweareth, that there ſhould bee no more time, to wit, ſad and mornefull unto the Saintes, as hitherto it had been under tyrants, and eſpecially under Antichriſt, who onelyonly bearing ſwaye, tyrannized over all, inſomuch as no man might contradict him, unleſſe he meant to die for it by fire or ſword: But there ſhall follow other times, wherein ſhal be a reformation of the Church, & the laſt down fall of Antichriſts kingdome.
The myſterie of God ſhall be finiſhed] When? In the dayes of the ſeventh trumpet, that is, ſo ſoon as it ſhall begin to blow: then ſhall be the end of the ſixt trumpet, the end of the Churches calamities, & the end of Antichriſtian tyranny.
Alcaſar applies the myſteries of God, to the caſting off the Iewes, and election of the Gentiles. But the moſt on the contrarie underſtand it of the myſterie of all Iſraels converſion unto Chriſt, which ſhal to come to paſſe neer the laſt times, of which the Apoſtle Rom. 11.25. ſeems to treat: and indeed the prophets of old have often propheſied of their calling. But becauſe in this place the comfort of the Church militant under Antichriſt is onelyonly aimed at, unto which the calling of the Iewes doth not directly much belong, therefore it is rather & better to be taken of the reſurrection and day of judgement, even when the power of tyrants and all adverſaries ſhall be aboliſhed: of which myſterie the Apoſtle ſpeaketh 1 Cor. 15.51. Behold I ſhew you a myſterie, wee ſhall not all ſleepe, but wee ſhall all bee changed, in a moment in the twinckling of an eye at the last trumpet: for the trumpet ſhall blow, and we ſhall be changed. This is that which Chriſt here ſweareth, that at the ſound of the ſeventh trumpet the myſterie of God is to be finiſhed, the Church delivered and glorified, but the enemies eternally to be puniſhed: according unto that in the Prophets: Iſa. 24.26.27.66. Daniel 7.11.12. Zacha. 14. Mala. 3. & 4.
Hence we plainely ſee, that the ſound of the ſixt trumpet ſhall continue unto the end of time, that is, of this world: and that at the beginning of the ſound of the ſeventh trumpet, an end ſhall be put to the afflictions of the Church, and cruelty of the adverſaries. The ſeventh trumpet therefore, is no other then that of the Archangel, by which the dead ſhal be raiſed out of their graves, and brought to judgement. As in the following Chapter we ſhall hear, ſo that without all doubt this trumpet reſpects the end of the world. They therfore doe erre from the ſcope, who extend the time of the ſeven Vialls, and of the following viſions, beyond the ſeventh trumpet.
The ſecond part of the Chapter. Of the booke eaten up by Iohn.
8. And the voyce which I heard from heaven, ſpake unto me againe, and ſaid, Goe and take the little booke which is open in the hand of the Angel, which ſtandeth upon the ſea, and upon the earth.
9. And I went unto the Angel, and ſaid unto him, Give mee the little booke. And hee ſaid unto me, Take it, and eate it up, & it ſhall make thy belly bitter, but it ſhall be in thy mouth ſweet as hony.
10. And I tooke the little booke out of the Angels hand, and ate it up, it was in my mouth ſweet as hony: and aſſoone as I had eaten it, my belly was bitter.
11. And he ſaid unto mee, Thou muſt propheſie againe before many peoples, and nations, and tongues, and Kings.
THE COMMENTARIE.
THe other part of the Chapter concerning the booke eaten by John, is a preparation to the following Act, touching the combat of the two witneſſes with the beaſt, about the end of the fift & ſixt trumpets, which yet remaine founding in this preſent age. John (as he is commanded,) eats up the little booke he tooke out of the hand of Christ: the which was ſweet in his mouth, but bitter in his belly: And he is commanded to propheſie againe before kings and nations. Now what is this? but that towards the laſt times, propheſying ſhallbe renewed againſt Antichriſt: after which indeed there ſhall follow new combats, notwithſtanding Antichriſts kingdome ſhall be greeviouſly ſhaken: the which beeing donne, there ſhall be no more time, that is, like the former, when Antichriſt raged according to his luſt and pleaſure over the Church. This is the ſumme.
Now we are well to take notice, that this part of the viſion is taken out of the propheſie of Ezech. Chap. 3. where an hand from heaven reacheth unto the prophet a roule, to eat it up, beeing in his mouth as hony for ſweetneſſe: whereupon he is commanded to denounce judgements against the Iſraelites. It ſhadowed out the heavenly call of Ezechiel, as alſo his readines to obey God, in reproving the vices of the people, and threatning puniſhment againſt them for the ſame. All things are here alike: But that Ezechiel felt not the booke (as John,) bitter in his belly: & that he was ſent to propheſie againſt the houſe of Iſrael, but Iohn againſt Antichriſt. Let us briefly conſider, who commandeth, what is commanded, and what followed upon the doing thereof.
8. And the voyce which I heard] To wit, that heavenly voyce mentioned in ver. 4. write not, but ſeale the voyces of the thunders, &c. The ſame voyce therefore who before forbade him to write, doth now command him to eat up the little booke, and to propheſie; by which is ſignified the admirable diſpenſation of the divine grace: for Antichriſt bearing ſway in the Church during the times of the fift & ſixt trumpets, the thunders indeed uttered their voyces, that is, ſome faithfull teachers publickly thundered againſt the idolatrie and tyranny of Antichriſt: But with little profit: The voyces remained ſealed, and Antichriſts power entire, yea increaſed dayly by ſuppreſſing thoſe teachers, & bringing kings and nations under his yoak. Now whence came this? I anſwere, Chriſt as yet had not given to John the open booke to eat it up: neither commanded him againe to propheſie, becauſe he reſerved this ſpecial grace unto the later times of the fift & ſixt trumpets. Let us therefore acknowledge this ſingular merciemercy of God, that now unto us the open booke of Chriſts doctrine is given to be eaten up, and propheſie againſt Antichriſt againe revived in the world.
Take the little booke] The heavenly voyce commands two things. First, that Iohn ſhould take the open booke out of the hand of Chriſt. Secondly, eat it up. The little booke on the outſide contained the revealed & written doctrine of the Goſpell: within the ſecret counſels of God touching the future events of the Church. For it was written, within and without, as we heard Chap. 1.7. and Ezech. 2.10. This little booke Chriſt both opened, and held open: teaching us, that as Iohn, ſo all the teachers of the word, muſt ask of Chriſt, and receive out of his hand the doctrine of ſalvation, which they are to propound unto the Church: but not from the hand of Satan or Antichriſt. Now he exhibiteth a booke open, becauſe the holy ſcriptures doe open, and manifeſtly ſet forth the myſteries of our ſalvation. Thus we ſee the decrees of the Romiſh Antichrist, the traditions of Popes and Councils, the humane Philoſophie and ſubtilties of Sophiſters are to be quite baniſhed out of the Church. It is expreſſely added, Of the Angel that ſtood upon the earth, and ſea] that we might confidently reſt on the power of Chriſt, and acknowledge him alone to be the revealer of the heavenly truth, and ſo deſire nothing as neceſſarie to ſalvation, but what we take out of his hand.
9. Take it, and eat it up] This is the other commandement. Bookes of paper or parchment are not to be eaten properly, as not beeing fit food for man; but they are ſaid to be eaten up metaphorically, when they are ſo carefully read and throughly taken notice of, that we are able promptly to rehearſe and diſcourſe of the contents thereof. So a man is ſaid to have devoured Ʋirgil, Cicero, who is fullie acquainted with them, and hath them, as it were, by heart. So Cicero called M. Cato a devourer of bookes, becauſe he was an inſatiable reader. Thus, as the Prophet in Ezech. 3. ſo John here, is commanded to eat up the booke he received of Christ, that is, well to underſtand and as it were, hide the ſame in the bowels of his heart, that ſo he might deliver no other doctrine unto the Church, but what hee had received from Chriſt. Now whether this booke were eaten up trulie, or in a viſion onelyonly, makes little to the purpoſe: the latter is moſt probable. For all theſe things were don by a viſion.
Here the miniſters of the word are taught earneſtly to devoure, or eat up the doctrine of ſalvation divinely written & received from Chriſt, that is, diligently to read, underſtand, ſearch, meditate, & as it were to turne it even into their verie moiſture & blood. For ſuch onelyonly can faithfully inſtruct the Church in the knowledge of the truth, who after this manner meditate in the law of the Lord day & night. On the contrary their ſluggiſhneſſe is condemned, who though they love to be called Biſhops, Archbiſhops & Patriarchs of the Church, yet in the mean while are little or nothing acquainted with the ſcriptures of God.
And it ſhall make thy belly bitter] He preadmoniſheth Iohn of a double effect of the booke, ſweet in the mouth, bitter in the belly. Sweet things are delightfull to the palate, bitter things provoke to vomit. Hereby ſignifying, that one effect thereof ſhould be ſweet, the other troubleſome: the nature whereof is expounded in the following verſe. He fore ſhewes it ſhould be ſweet, to ſtir him up the more earneſtly to eat up the booke: he tels him alſo that it ſhould be bitter, that he might not afterward bee offended thereat: but know that this bitterneſſe ſhould bee recompenſed with much ſweetneſſe.
Then I tooke the booke] He ſhewes his readineſſe in eating the book: for neither the difficulty of the command, nor the bitterneſſe of the book diſhartens him: ſhewing us, that we are readily to ſubmitt unto the command of God, & not to be diſmayed at any hardſhips or difficulties whatſoever. Now he ate the booke not really, but in viſion onelyonly, as I ſaid before, ſignifying that he moſt readily accepted the worke impoſed upon him, of which it followeth.
And it was ſweet in my mouth] Here the foreſaid effects follow. This booke being eaten was ſweet in the mouth, and bitter in the belly: the firſt ſignifies the ſweetneſſe of the word, as Pſal. 119.103. How ſweet are thy words unto my taste, yea ſweeter then hony to my mouth. Ierem. 15.16. Thy words were found, & I did eat them, & thy word was unto mee the joy & rejoycing of myne heart. This is the proper effect of the word, it brings joy to the heart, & comfort to the conſcience: yea & by how much faithfull teachers doe feel this ſweetneſſe, by ſo much the more they preach the Goſpell chearfully. But the effect thereof is bitter by accident, becauſe the preaching of the word occaſioneth moſt painefull grypings of the belly, as the hatred of the world, perſecutions, baniſhments, & martyrdomes. This effect Chriſt foretold unto his diſciples: They ſhall put you out of their ſynagogues, Ioh. 16.2.& whoſoever killeth you will thinke that he doth God ſervice.
But what uſe was there to reveale this in a type unto John: ſeeing it was long before plainely foretold in the written word? It was altogether needfull, conſidering that this bitterneſſe doth not properly denote the calamities already paſt under the four trumpets, but to come in the end of the fift & ſixt, under the kingdome of Antichriſt, the which we ſhall heare in the following Chapter, namely the combats of the third Act of this Viſion. He foretold them therefore unto Iohn, that he might not bee offended: for he had already experience hereof, beeing ſent into exile by Domitian: notwithſtanding Chriſt doth not properly intend this here, but praefigures in his perſon the future calamities of the witneſſes of the truth.
11. And hee ſaid unto me] To wit, the former voyce from heaven.
Thou muſt againe propheſie] This commandement is taken diverſly. Lyra: thou must write downe more propheſies, to wit thoſe which follow in this booke. But to write more things, is not againe to propheſie, &c.
Thomas, Rupertus, and ſome others underſtand it hiſtorically, of Iohns beeing reſtored unto his Church: as if he had ſaid, Thou must after the death of Domitian returne from Patmos the place of thy exile unto Epheſus, and preach againe the Goſpell: or, as if it were a promiſe of writing his Goſpell after the Revelation. The which Ribera refuteth: This (ſaith he) I approve not of, for to put propheſying in ſtead of preaching the Goſpell, is new: which reaſon is not ſolid: he adds another: that ſeeing John was gifted with the fulneſſe of the holy Ghost, therefore he needed not to eat up the booke, eyther for to preach, or, to write the Goſpell; wherefore he ſaith, the ſenſe is thus: that although Iohn hitherto had propheſied many things concerning the laſt times, notwithſtanding there remained as yet many things of the ſame nature, which he was to propheſie of, against the gentiles, &c. The which is one with the opinion of Lyra, & which Alcaſar alſo with his ſubtilties doth at laſt come unto. But hee needed not to eat up the booke in this reſpect: ſeeing before he had received a commandement to write the whole Revelation: & allthough I grant that Lyras opinion touching the promiſe of Iohns reſtitution is to be approved off, yet the eating of the booke, doth make nothing for it. Andreas, and they which follow him, perceiving that here is ſpoken of propheſying to come in the laſt times, have imagined (much like to the diſciples of old) that Iohn is not dead to this day, but yet liveth with Enoch & Elias in paradiſe, with whom, after Antichriſt is riſen, he ſhall come and propheſie againſt him. Touching whoſe opinion ſo much indeed is true, viz: that here is treated of a future propheſying under Antichriſt: but the reſt is falſe and refuted by Iohn himſelf: Chap. 21.23.
All the forenamed opinions therefore are to bee joyned together, and then the meaning will appear to be thus: that here is a confirmation of the Prophet, that he ſhould not, becauſe of his baniſhment, deſiſt from his office, but goe on to propheſie: and thus the commandement may include a promiſe of his reſtitution into his former place: Yet the heavenly voyce is further to be applied, namely, to the propheſying which ſhould be renewed againſt Antichriſt in the laſt times. So that Iohn is commanded to eat up the book, & againe to propheſie, not ſo much in his owne, as in the perſon of all thoſe witneſſes of the truth who lived neer the end of the fift and ſixt trumpets: the ſence is therefore, that when Antichriſt hath long enough raged, then propheſying ſhall againe be reſtored againſt him, &c. Now to propheſie againe, To propheſie againe what it is.is to bring to light, purge, reforme & wholy to reſtore to its former brightneſſe the doctrine of the Goſpell, filthily polluted, mangled, & brought to nought by Antichriſts Locuſts. Againe] for although the Apoſtles, Paſtors, Teachers & ſincere Biſhops had formerly publiſhed & preached the Goſpell, yet afterward propheſie was oppreſſed by Antichriſt: and therefore it was behovefull it ſhould againe be reſtored by the faithfull preachers of the word. This, I ſay, must be don, for otherwiſe Antichriſt, would have thruſt Chriſt quite out of his poſſeſſion, & troaden his Church under foot. Therefore for the truthes ſake of theſe divine praedictions, & that the Church periſh not, but that Antichriſts abominations be wholy rooted out, it was needfull that propheſie ſhould bee renewed. The Thunders indeed uttered their voyces, but they did little good: & therefore other witneſſes muſt be raiſed up, who ſhall more ſtrongly ſtrike at, aſſault & weaken Antichriſts kingdome. Thus it is manifeſt, that here is promiſed a reformation of the Church about the laſt times, which ſhalbe expounded in the following Chapter under the two witneſſes, who ſhall againe propheſie againſt Antichriſt.
Before many people, and nations, and tongues and kings] The ſucceſſe of propheſie renewed is ſet forth: for hereby many peoples nations, and kings, who before worſhipped the beaſt, ſhall embrace the Goſpell, & forſake Antichriſt. The which how far it hath, and yet daylie is accompliſhed both in Germanie, France, England, Poland, Bohemia, Hungary, Denmarke & Suetia, &c. all may clearly ſee, who doe not malitiouſly ſhut their eyes. Thus wee ſee that here is a preparation and tranſition unto the following meaſuring of the tempie of God.