Commentary on Revelation, Vision 4 · Chapter 14 · Part 1 · Commentary 2 – Part 3

Commentary on Revelation · Vision 4 · Chapter 14 · Part 1 · Commentary 2 – Part 3

p. 337THE COMMENTARY.

ANd I ſaw another Angel] Here followes the ſecond part touching the Angels preaching againſt Antichriſts kingdome. Who theſe are, and to what times the propheſie appertaines, is much queſtioned, All agree in this, that theſe Angels repreſent the Preachers of the Goſpell in the times of Antichriſt. But Popiſh expoſitours referre the ſame to the laſt foure years of the world, in which time they abſurdly imagine that Antichriſt ſhall beare the ſway. For how ſhould all thoſe things which are treated of touching the Beaſt and the Whore from the 13. Chap. unto the end almoſt of the whole Book, be accompliſhed in ſo ſhort a ſpace.

Ribera ſuppoſeth they are three renowned Preachers of the Goſpell in the time of Antichriſt. But Alcaſar by his conſequence is forced to reject this interpretation of the Papiſts: And therefore he feineth that theſe are the three principall p. 338writers of holy Scripture, Peter, Paul, and John: The which fooliſh fiction is refuted by the very naming of it.

Our interpreters doe generally acknowledge that theſe things appertain to the times of the reformation of the Church: but by what occaſion this viſion is here againe demonſtrated, ſeeing it was before foretold in Chap. 11. touching the meaſuring of the temple, they expound not.

By our Method it is plaine, ſeeing here we handle the Third Act of this viſion, that theſe things are to be compared with the Third Act of the foregoing viſion.

In the ſecond viſion indeed, there was nothing anſwering to this, becauſe there onelyonly the preſervation of the ſealed or elect under Antichriſt was manifeſted to Iohn, the which is here alſo treated of in the firſt part of this Chapter.

But in the third viſion we have the meaſuring of the temple, and the propheſie of the two witneſſes, Chapter 11. repreſenting unto us the reformation of the Church that ſhould be in the laſt times, unto which therefore we are to returne: for the two, that is, a few propheſying witneſſes there mentioned, are here ſaid to be three preaching Angels, that is, they are more then before. And this very thing Anſelmus, as Ribera reports, acknowledgeth, taking the firſt Angell to be Elias: the ſecond another Prophet and companion of him: rightly indeed according to the ſcope, but he erres in the perſons. But as before we ſhewed that the meaſuring of the temple began about the time of the Councell of Conſtance, or a little before: ſo without doubt theſe three Angels began to preach from that time forward: whoſe miniſtery no ſooner ſhall be ended, but the Beast ſhall be thruſt into utter deſtruction.

I ſaw another Angell flying] No Angell had gone before: Therefore he was not one of the Harpers, or of the multitude of ſealed ones. Which ſignifies, that from this time another ſtate of the Church was to be looked for: An Angell] that is, a Preacher of the Goſpell, as before in Viſion first, the ſingular number (by an enallage) being put for the plurall: for there ſhould not be one onelyonly but more, although at the firſt but few ſhould zealouſly ſet themſelves upon the worke of reformation. The firſt Angell is Wickleffe.One therefore is named, becauſe one ſhould excell and with an heroicall ſpirit begin the worke.

This Angell is John Wickleffe Profeſſour of the Vniverſity of Oxford, a man noted throughout the whole world. For when the whole Weſt admired and followed the Beaſt, he Anno 1371. thundred out the everlaſting Goſpel in England both in his Sermons and Writings againſt Antichriſt: Wickliffes doctrines againſt Antichriſt. Balae. Cent. 6. c. 6.viz. That in Chriſts Church there ought not to be any ſupreme Biſhop. That the Pope is not the Vicar of Chriſt, but Antichriſt: that is, his priviledges, bulls, dispenſations and indulgences were idle, fruitleſſe, and wicked: that eccleſiaſticall officers ought not to have civill authority: That the Pope and his Clergie had violently taken the Keyes of the Kingdome of Heaven, and that neither themſelves entred into the ſame, nor ſuffered others to enter: he disproved tranſſubſtantiation, Maſſes, offices, canonicall houres, and other vaine bablings: he diſallowed the Chriſme in Baptiſme, and taught that the faithfull were to be baptized ſimply with water, according to Chriſt example: he condemned auricular confeſſion, as alſo the Popiſh doctrine of poenitence, ſatisfaction and worſhip of relicks, teaching that the Saints ought not to be called upon, becauſe they alſo are ſervants: he utterly rejected the Romiſh rites, new ſhadowes and traditions: he denyed that it was lawfull for any to adde any thing in matters of religion which was not comprehended in holy writ: or to make the ſame more difficult which he complained that the Pope had done. He thought that the glorious temples, and all the pompe and worſhip of the Papacy, together with the diverſe degrees of the Clergie ought to be taken away, condemning the orders of Monkes as ſuperſtitious, impious, and very hurtfull to true religion, and therefore ought speedily to be forſaken: he maintained that the Lords ſupper ought to be adminiſtred in both kindes. He wrote (as Aeneas Sylvius witneſſeth) more then two hundred volumes, moſt of them againſt the Papacy, and the wicked life, traditions and abuſes of Monkes, &c. To Wickleffe were joyned many excellent inſtruments in England, Richard Killington: Robert Langland, and others.

p. 339Many in Italy alſo, as Dantes, Marſilius Patavinus, Franciſcus Petrarcha began to take notice of the Romiſh Antichriſt. Wickleffe alſo left many diſciples behind him, who after his death (which was Anno 1387.) manfully oppoſed Popery.

A while after the the two witneſſes in Bohemia, John Huſſe and Jerome of Prague began more forcibly to oppoſe Antichriſt and plant the everlaſting Goſpell in the Churches of Bohemia, which yet flouriſh and grow to this day.

About the ſame time Nicolaus de Clemangis a man (as Trithemius witneſſeth) excelling in divine and morrall diſcipline, in many Books oppoſed the Papacy, Trithe. de ſcriptor. eccleſ.but chiefly in his book, of the corrupt state of the Church, of yeerly penſions not to be paid to the Pope: of the Simony of Praelates, &c.

Adde to theſe all the witneſſes of the truth, which are recorded in the Catalogue of witneſſes, Tom. 2. lib. 19. Now let us conſider the actions of this Angell.

He flyeth foreign in the middeſt of heaven] Like to the Angell who Chap 8.13. proclaimed woe to the world, but this here is more proſperous, for he publiſheth not woes, but the everlaſting Goſpell.

Middest of heaven] that is, ſay ſome, through the middeſt of the Church: Others openly, ſo as he might be ſeen and heard of al, like as ſuch things are conſpicuous which appear in the middle of heaven. For however the foreſaid preachers remained in their places and Churches, yet their doctrine and writings were ſpread through the whole Church. Brightmans conjecture I diſlike not, that by this flying betwixt both is ſignified the imperfection of the doctrine firſt publiſhed by theſe teachers: for however they ſaw and reproved the groſſer ſort of errours in Popery, yet in many things they clave unto the dregs of earthly rudiments, ſo as they could not with full flight ſoare up into the higheſt heaven: for as a man being on a ſudden brought forth into the light, who along while was in darkeneſſe, lookes upon all things with dazeling eyes: ſo they who many ages together were kept in the darkeneſſe of Popery, could not behold the light of the Goſpell, but with dimme eyes.

Having the everlaſting Gospell] The meſſage or thing publiſhed by this Angell he ſets forth by an excellent title, calling it the everlaſting Gospell: by which is declared the authority, effect and conſtancie thereof. Antichriſt indeed will condemne this his preaching and writings as haereticall and full of poyſon, and labour by the authority of Councils to repreſſe and refute them, not by arguments, but by fire and ſword. So did he to Wickleffe, whom firſt he greevouſly vexed by the Maſters of Schooles: and afterward thruſting him out of England into Bohemia (though he were againe recalled by the King) he miſerably perſecuted him untill his dying day. Nevertheleſſe he went on conſtantly in teaching and writing: And after his death the Councill of Conſtance cauſed his body to be taken out of the grave, and together with his Writings to be conſumed with fire.

The like they did to the two witneſſes John Huſſe, and Ierome of Prague, condemning, oppreſſing & burning them as haereticks with their books and doctrines. Now howſoever the Beaſt affrighted the world with this tyranny, and kept the ſame a while under his yoke: nevertheleſſe he gained nothing by it. For there remained ſome remnants in England, and Churches in Bohemia, who conſtantly maintained the doctrine of thoſe Martyrs untill this day. The everlaſting Goſpell could not be ſuppreſſed.For it was the Goſpell brought by the Son of God out of the boſome of the everlaſting Father, to wit glad tidings of the remiſſion of ſin, righteouſnes and life eternall freely to be given through the faith of Chriſt. The Goſpell, I ſay, not of yeſterdayes riſing, as Antichriſt calumniates, but everlasting, revealed indeed from the begnining to the Fathers and Prophets: but at length fully manifeſted and conſummated by the Son of God, and henceforward ſhall remaine eternally. Whatſoever therefore the Beaſt and his ſophiſters indeavour and bable to the contrary, yet they ſhall never be able to overthrow and ſuppreſſe the ſame.

To preach unto the inhabiants of the earth] The effects and lawfull calling of p. 340theſe teachers is here maintained, The lawful calling of Evangelicall teachers. Gal. 1.7.Gal 1:7touching which if Antichriſt ſhall plauſibly moue any queſtion, as from whom they received this new Goſpell? what Church before them held this faith? by what miracles they can prove their calling, &c?

The holy Ghoſt anſwereth: They have the everlaſting Goſpell: The which is one onelyonly received from Chriſt and the Apoſtles, and of old abundantly confirmed by miracles, ſo that there is no uſe of new: And they have it, to evangelize the ſame, that is to declare and preach it to the inhabitants of the earth. They have therefore a lawfull calling to teach in the Church.

To them that dwell on the earth] Thus the followers and worſhippers of the Beaſt, the adverſaries of Chriſt are continually called.

Firſt then the difficulty of their charge is intimated, they muſt have to doe with the inhabitants of the earth, groſſe and earthly men, ſuperſtitious maintainers of Antichriſtian idolatry, obſtinate adverſaries, from whom they ſhall ſuffer grievous contradiction.

Secondly, the ſucceſſe of their doctrine is noted, not to be very great. They ſhall labour indeed to reforme the Papacy, Caecis ſabulam canent, Aethiopes lavabunt.to call the blinde unto the light: but according to the proverb: they ſhall ſing to the deafe, and waſh Black-moores: becauſe Antichriſt will reſiſt them by all meanes poſſible, and labour to keep his kingdome in peace: And indeed it ſhall be ſo by the juſt judgement of God. For becauſe the world rather loveth lies then truth: God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a lie: that they all might periſh, who have not received the love of the truth, 2 Theſ. 2.11.

The conſideration hereof ſerves both to illuſtrate the goodneſſe of God, who graciouſly cauſed the everlaſting Gospel to be preached unto the inhabitants of the earth, that is, the ſworne vaſſals of Antichriſt drowned in ſuperſtitions and idolatry: As alſo to leſſen the ſcandall that we be not offended at the ſmall ſucceſſe the Goſpel then had at that time. For what wonder was it, that the inhabitants of the earth received not the ſame, who were accuſtomed to heare and beleeve nothing but the dreames and lies of Antichriſt.

And to every nation and tribe] This partition is taken from Chap. 13.7. ſignifying that the fame of this Goſpell ſhould be ſpread as farre as the Papacy did extend. For however thoſe teachers ſhould remaine in their places: yet their doctrine by their writings was made knowne every where, and found adverſaries in all places.

Before I goe further let us here take notice of one thing touching the devils ſubtilty. Cyrillus feineth a new goſpell.We finde by hiſtory, that a little before God raiſed up this Angell in England, the devill had begun to ſpread abroad his eternall gospell through one Cyrillus a carmelite Monke, conſiſting of moſt foule errours, and monſtrous opinions, pretending that it was the everlaſting gospell of this Angell. And indeed the Monkes under pretext of this propheſie did readily imbrace the ſame: becauſe he confirmed their monaſticall rites, rules, ſuperſtitions, and fables. He taught that the Goſpell of Chriſt was to remaine unto this time, but thence forward his new Goſpel was to take place in the Church. This was a wicked depravation of this propheſie, 1 Pet. 1.25 Rom. 10.8. Rev. 2.25. Gal. 1.8.1 Pet 1:25Rom 10:8Rev 2:25Gal 1:8and blaſphemie againſt the expreſſe word of God: The word of the Lord remaineth foe ever. This is the word of faith which we preach. Hold faſt that which yee have, till I come. If an Angel from heaven preach any other Goſpell let him be accurſed.

To this ungodly fiction many learned of that age oppoſed themſelves, inſomuch that Pope Innocent himſelfe was forced by the Lateran Council to condemne this impudent aſſertion: becauſe it alſo touched the Popes kingdome. Some ſay Joachim the Abbot was the broacher hereof: but it is falſe. See Centur. Eccleſiaſt. 13. cap. 5.

To diſcover therefore the impoſture of the Devill, the Lord began to bring to light in the ſame age the everlaſting Goſpell here propheſied of, by Wickleffe in England, and by other teachers in other places. We may eaſily Iudge which of theſe p. 341two was that everlaſting and true Goſpell. For the one aboliſhed the Goſpel of Chriſt, and writings of the Apoſtles: The other brought forth the ſame out of darkneſſe. The former therefore was falſe, the latter true.

Saying with a great voice] The zeale of the Angell in publiſhing the Goſpell is commended. And indeed the foreſaid teachers performed their office with unwearied labour and paines both in teaching, preaching, & diſputing: for when they came into the world, the world was in a deep lethargie of ſuperſtitions, drunken & buried in the wine of the wrath of Babyloniſh fornication: So that they were forced to cry aloud ſo mightily, to the end that they might be heard of the drowzy (or rather deafe) inhabitants of the earth. This voice is to be underſtood not onelyonly of their preaching, but writings alſo, by which they manifeſted the doctrine of the everlaſting Goſpell.

Feare God] The argument of his preaching hath three parts: yet the whole is doctrinall and hortatory. The firſt part is the feare of God, which is the beginning of wiſdome. Here rightly the teachers begin. Sometimes by it the whole worſhip, but here properly is ſignified that part of worſhip which conſiſts in the true knowledge and reverence of God: and it is oppoſed both to the carnall ſecurity of the whole world, whence ariſeth prophaneneſſe and the wicked contempt of God: as alſo to the prepoſterous feare, by which Antichriſt hath along time kept the world under his yoake. Both theſe I will briefly now expound.

The Papacy did abound with ſecurity and feare. Security & feare in the Papacy.This carnall ſecurity was foſtered by their bewitching confeſſions, abſolutions, ſatisfactions, Maſſes, indulgences, &c. No wicked act how great ſoever, but by money, and ſuch remedies might be expiated: Hence Gods judgement, neither was, or to this day is feared in the Papacy: as having preſent remedy for their ſins in their confeſſions, ſatisfactions, and indulgences. Hence ſpringeth that bruitiſh ſecurity and liberty to ſin.

So againe the feare of Antichriſt hath, and ſtill doth vex the world: becauſe it is held a greater offence to neglect the edicts of the Pope, then to violate the commandements of God. So that they were eaſily frighted with the feare of excommunication, poenall ſatisfactions, purgatory, &c. inſomuch as Emperours and Kings were forced to kiſſe the feet of Antichriſt, yea all both great and ſmal did tremblinglie ſubmit to his beck. Now this Angell recalling the world both from this prophane ſecurity, as alſo from their prepoſterous feare, bids them, FEARE GOD, not the Beaſt: for it is not the Beaſt but God that can caſt both ſoule and body into hell fire, Math. 10.28.

And give glory to him] Secondly, he requires faith and obedience unto the Goſpell: for then is the glory of Gods truth, goodnes and power truely attributed unto him, when his word is received by faith, and performed in obedience. In the former member the Angel prepared the world for the Goſpell, becauſe without the feare of God, that is, ſo long as prophaneſſe and contempt of God doth reigne, there the Goſpell findes no place. By this other member, he inſtructs them thus prepared, to give glory to God by receiving his word in faith, and conforme their life according to his commandements. And indeed this is all God requires of us. So Moſes: And now O Iſrael, what doth Jehovah thy God require of thee, Deut. 1.12Deut 1:12ſave that thou feare Jehovah thy God, and walke in all his waies, and love him with all thy heart.

For the houre of his judgement is come] A reaſon confirming what he had ſaid, is taken from threatning of judgement at hand: the ſerious conſideration whereof will recall a man from his carnall ſecurity to the feare of God and working of righteouſneſſe, except he have a heart of ſteele, for as much as in the day of Gods judgement, a moſt exact account of what hath been done in the fleſh muſt be given by all, the greateſt Kings and Potentates not excepted. When without any reſpect of perſons they that have done well ſhall poſſeſſe life eternall: They that have done ill ſhall be caſt into everlasting fire. The Angell therefore could not uſe a more forcible reaſon, to deterre men from the contempt of God and his word. To this purpoſe p. 342is that in Sirach, Chap. 7.40In all things that thou ſayeſt or doeſt, remember thy end, and thou ſhalt not ſin.

Now if any aske how this propheſie is true and accompliſhed, ſeeing it is ſo long ſince John ſaid, 2 Pet. 3.9.2 Pet 3:9Gods judgement was at hand? Let him heare Peter anſwering the mockers of his time. The Lord is not ſlacke concerning his promiſe (as ſome count ſlackneſſe) but is long ſuffering towards us, not willing that any ſhould periſh, but that all ſhould come unto repentance.

The Angell ſaith foreign is come, for, ſhall certainly come, by an uſuall Enallage of the preterperfect tenſe inſtead of the future, ſo a little after, is fallen, for, ſhall certainely fal, noting the immutability of the events decreed by God: ſo formerly he often ſaid, he will come ſhortly, that is, ſooner then we are aware of, that the deepe fleepe of ſecurity might be driven out of us, and leſt with the wicked ſervant we ſhould ſay, Luke 12.45.Luke 12:45My Lord deferreth his comming: But rather let us conſider ſeeing the Apoſtles did preſage the day of judgement to be then at hand, how much nearer is it now unto us after ſo many ages.

And worſhip him that made] In the third member, he recalls the world from popiſh idolatry, unto the ſervice of the true God alone: whom he notes by a periphraſis from the worke of the creation of heaven and earth, the ſea, and fountaines of waters: The Old verſion ads, and of all things that are in them: which words are not in the Greeke: but ſeem to be taken out of Pſa. 146.9. unto which place the ſpirit here alludeth. The fountaines of waters are reckoned up among the chiefe works of God, becauſe the continuance of the fountaines is indeed a very wonderfull worke of the Lord: concerning which Phyloſophers have much diſputed with great admiration: Pſal. 104.10. & 114 8.Ps 104:10Ps 114:8And it is alſo celebrated in the Pſalmes: He ſendeth the springs into the valleyes, which run among the hills. Which turneth the rock into a ſtanding water, the flint into a fountaine of waters.

Furthermore, that religious worſhip is onelyonly due to God, both the Scripture and nature it ſelfe teacheth. For God alone is omnipotent, knowes all things, and is preſent in all places. He is able to heare and helpe all that call upon him whereſoever they be. He alone is the Author of nature, governour and Lord of the world: wherefore all ought to depend upon him onelyonly, in him alone we muſt beleeve and put our conſidence. Ier. 17.5.Jer 17:5But curſed be the man that truſteth in man, and maketh fleſh his arme. Hence faith and prayer are in Scripture coupled by an individuall tye as the cauſe and effect: Rom. 10.14. Mat. 4.10.Rom 10:14Matt 4:10How ſhall they call on him in whom they have not beleeved. Therefore it is an expreſſe commandement: Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve.

Now howſoever this be an undeniable and manifeſt truth, yet the world forſaking the Lord, followed and wondred after the Beaſt, all (I ſay) both great and ſmall, bond and free, worſhipped the Beaſts image: kiſſed his feet, and attributed divine honour unto him, as though he were God on earth: And this the worſhippers of the Pope doe not denie: according to that of the Poet before mentioned:

Enſe potens gemino, cujus veſtigia adorant,

Caeſar & aurato veſtiti murice Reges.

Nay all have not the priviledge to worſhip before the Beast and kiſſe his feet: this onelyonly is permitted to Kings and Emperours: Others muſt be content devoutly to worſhip his image, and call upon the Saints that are canonized by the Beast, and adore his Croſſes, Crucifixes, Altars, ſet up by him in temples, groves and highwaies, &c. From this beaſtly worſhip of idols the Angel here dehorteth the world, as calling them to the worſhip of the true God: Neither will he any whit eſteeme their vaine pretenſes: That the Pope is not worſhipped as God, but as Gods and Chriſts Vicar: for they falſely affirme him to be that, which he is not: That they call not on the Saints with a worſhip of foreign but foreign for this is a p. 343falſe diſtinction, the religious worſhip both of Latreia and Douleia being in Scripture onelyonly attributed to God, and ſignifie both one thing. That they worſhip not graven images but God in them: this alſo is falſe, for Images are no gods, neither will God be worſhipped in or by them: Thou ſhalt not doe ſo unto the Lord thy God.Deut. 12.31.Deut 12:31

Thus far of the everlaſting Gospel publiſhed by the firſt Angel, or reformer of Popery. The ſumme of which is in theſe three things.

I. That God is to be feared, and Antichriſtianiſme to be repented of.

II. That glory is to be aſcribed to God by beleeving in his ſonne.

III. That God is to be worſhipped by fleeing the Image of the Beaſt: and performing obedience to God.

8 And another Angel followed] becauſe the former Angell, although he cryed with a great voice, did little profit unto the inhabitants of the earth, who were drowned with the wine of Babyloniſh whoredome for after Wickleffe, Huſſe, and Jerome of Prague were burnt, the Papacy remained ſtil in its vigour & furie. Therefore another Angell followed, who more forcibly aſſailing Antichriſt, weakened his kingdome in many Provinces. And here againe by an Enallage, One Angell is put for Angels: for there ſhall be divers ſucceeding each other in divers places. But One ſhall excell and continue the miniſtery of the former Angell, who was a while interrupted.

Now this Angel, if we looke into hiſtories, who can he be ſave Luther? This ſecond Angell is Luther.who followed 130. yeeres after Wickleffe: and 100. after Huſſe and Jerome: he firſt began in Saxony, by word and writing, to thunder againſt the Popes Pardons publikely put to ſale: ſoon after againſt the whole Papacy, anno 1517. To him was joyned Philip Melanchton as a moſt faithfull aſſiſtant: and ſoone after many other excellent men: who by little and little reſtored the everlaſting Gospell in divers parts of Germany and expelled Popery.

About the ſame time Zwinglius and Oecolampadius began together to oppoſe Popery, and … Goſpell in Helvetia. But let us heare what this Angell publiſheth.

Babylon is fallen, is fallen] He threatens ruine to Babylon for her wicked fornication, by which as with a peſtilent plague, ſhe had infected the Chriſtian world, her horrible idolatry (I ſay) and cruelty, by which ſhe defiled and oppreſſed the Church. The commination is taken out of Iſai. 21.9. Babylon is fallen, is fallen, and all the graven images of her gods he hath broken unto the ground. And Ier. 51.8. Babylon is ſuddenly fallen and deſtroyed, howle for her: In which words the Prophets threaten ruine to Babylon of the Caldeans, which had grievouſly preſſed Gods people by 70. yeares captivity.

Now it may be demanded whither this Babylon here threatned, be the foreſaid Chaldaean Babylon, or another, and which?

That it is not Babylon of Chaldea appeares by many reaſons.

Firſt, that Babylon neither was is, or ſhall be the Seat of Antichriſt. This is not the Caldeā Babylon.For however there be an ancient fable of Antichriſts riſing out of Babylon: yet the ſame makes not Babylon but Ieruſalem to be his ſeat. Now the Babylon here threatned by the Angell, ſhall be the Seat of Antichriſt by the conſent of all interpreters.

Secondly, This Babylon is that great city, the which in Johns time ruled over the Kings of the earth, Rev. 17.18. But then the Caldeans held not the Monarchie, but the Romanes.

Beſides this Babylon defiles all nations of the earth with her fornication. But now, how the Caldean Babylon ſhould ſo doe in theſe laſt times no ſound reaſon can be given for it.

Laſtly, the people of God are bid to goe out of this Babylon, Chapter 18.4. But Gods people for theſe thouſand yeeres have not been, nor ſhall be in the Eaſterne Babylon, &c. Therefore this Babylon, is not Babylon in Caldea, although the holy Ghoſt doth apply the propheticall threatnings of old againſt Babylon, to good purpoſe and fitly here. p. 344from the letter therefore wee muſt neceſſarily come to the figure, which thing Ribera alſo acknowledgeth.

Now ſecondly ſome of the Ancients will have this Babylon to be the world, as being the great city of the wicked, in which the Devill ruleth: So Ambroſe, Bede, Arethas, Andreas, Ansbertus, Haymo, Primaſius, Anſelmus, &c. But this opinion cannot ſtand.

For first, This Babylon is that Great whore making drunke the inhabitants of the earth with the wine of her fornication. But how ſhall the world make drunke the inhabitants of the earth, ſeeing themſelves are the world made drunke by the whore? ſhall the world make the world drunke? the whore therefore which maketh drunke is plainely diſtinguiſhed from the inhabitants of the earth, who are made drunke.

Secondly, the ſence would be abſurd: Babylon is fallen, that is, the world is fallen: for by the ruine of Babylon the whole world ſhal not decay, but there ſhal remain Kings, and merchants, which ſhall ſee and bewaile the ruine of Babylon: whereas after the ruine of the world there wil be no kings nor marchants.

Thirdly, we are commanded to goe out of this Babylon, Chap. 16.8. But we are not bid to goe out of the world, 1 Cor. 5.10. except in a ſpirituall ſence. But out of this Babylon a locall departure is commanded.

Fourthly, it is the common opinion that John propheſieth of that Babylon, which is the ſeat of Antichriſt. But the whole world ſhall not be Antichriſts ſeat: For he ſhall ſit in the temple of God, 2 Theſ. 2.5. the which cannot be meant of the whole world.

Fiftly, This Babylon is Rome ſee Chap. 11.8. & 17.18.Ribera addes that this Babylon ſtandeth on ſeven Mountaines, Chap. 17.9. Now that the citie of wicked men, or the world, ſhould ſtand on ſeven mountaines, cannot be true in any ſence. And therefore Ribera concludeth, that we muſt expound it otherwiſe. And indeed at laſt the ſaid Ieſuite doth ingeniouſly confeſſe that this Babylon is ROME, for which opinion he alledgeth many old writers, as Auſtine l. 8. de C…, where he amimeth that Rome was built by the fall of the Aſſy…an kingdome, and calleth the ſame the Daughter of Babylon, or another Babylon. Oroſius lib. 2. cap. 2. Euſebius lib. 2. hiſt. cap. 14. Bede, Occumenius, Victorinus, Hierom in Iſa. 24. in his Prologue in lib. Dydimi & lib. 2. againſt Jovinian, & Epist. 15. q. 11. to Agaſia. & Epiſt. 17. to Marcel. Tertullian lib. 3. againſt Marcion, and againſt the Iewes. Some alſo of the latter Writers as, Sixtus ſenenſis lib. 2. Bibliot. in vocabulo Meretricis Magnae. Bellarmine lib. 2. de P. R. cap. 2. & 13. Ludovicus Vives in lib. 18. de C. D. cap. 20. Lindanus lib. 4. Panop. cap. 82. the which confeſſion of his we willingly approve of: he alledgeth alſo that of Peter, The Church that is in Babylon ſalutes you, 1 Pet. 5.13.1 Pet 5:13that is, in Rome, as Euſebius lib. 2. hiſt. cap. 15. expoundeth it, the which the Papiſts doe therefore gladly lay hold on, to ſhew that Peter ſate at Rome: but it is a weake conjecture, for it may more probably be ſaid, that Peter wrote from Babylon of the Eaſt, as Calvin in his Commentary on the place ſheweth. But be that place in Peter what way ſoever underſtood: Many things perſwade us that this Babylon is Rome.

Firſt, the deſcription and ſituation of this great citie agrees not ſo fully to any as to Rome: for it is ſaid to ſtand upon ſeven Mountaines, which cannot ſo well be ſaid of any city as of Rome, built of old by Romulus on ſeven hills, named Palatinus Quirinalis, Aventinus, Coelius, Viminalis, Aeſquilinus, Janicularis: Hence Virgil., lib. 6. Aeneid.

Scilicet & rerum facta eſt pulcherrima Roma.

Septem quae una ſibi muro circundedit arces.

Rome is become the famouſt place of all.

Which hath inclos'd ſeven hills within her wall.

p. 345And Ovid lib. 1. Triſt. Eleg. 4.

Sed quae de ſeptem totum circumſpicit orbem,

Montibus imperii Roma, deûmque locus.

Rome is the place of gods, and royal ſeat,

Or'e lookes the world with her ſeven mountaines great.

And Horace:

Diis, quibus placuere colles,

dicere carmen,

VntoUnto the gods a verſe to tell,

Whom the ſeven hills doe pleaſe full well.

And Propertius:

Ʋrbs ſeptem alta jugis toti qua praeſidet orbi.

The lofty citie on ſeven hills hie,

Which rules the world continually.

Secondly, this Babylon is called a great city: Rome the great city.and that indeed emphatically with a double article foreign That great City. Now it is known that Rome is called the City, and the great City (foreign) by way of Pra-eminence: hence Tityr in Virgil thus ſpeaketh:

Ʋrbem quam dieunt Romam Melliboee putari,

Stultus ego huic nostrae ſimilem, &c.

The city called Rome O Melibee,

I as a foole like ours did thinke to be.

Beſides this great citie Babylon in Johns time, Having rule over the world.had dominion over the Kings of the earth, Chap. 17.18. and no city then but Rome, had monarchicall power.

But we need no further proofe, ſeeing this opinion is backt with the authority of many Ancient writers, Bellar. li. 2. de P. R. 1. Rib. in Apoc. 14. ſ. 39. A lca pag. 721.Rev 14nay the Ieſuites themſelves (Alcaſar not excepted) do not now oppoſe the ſame. Yet leſt they ſhould any waies prejudice their Pope, they feine that by Babylon here is meant, not Chriſtian Rome, as it hath been more then a thouſand yeers under the government of holy Popes: But heatheniſh Rome, as of old it was under Emperours.

But it will eaſily appeare, that this is a vaine evaſion. For firſt, Heatheniſh Rome, was not the ſeat of Antichriſt, touching which ſeat (as all conſent) Iohn here propheſieth off Neither was Antichriſt come, ſo long as Rome remained heatheniſh: Therefore the former Rome is not this Babylon.

Secondly, It cannot be underſtood of the Old, but Popiſh Rome, Babylon is no Pagan but Popish Rome.that ſhe indeed it is who hath made drunke all the inhabitants of the earth, with the wine of her fornication, and that all the Kings of the earth have committed fornication with her. For Old Rome, however it did abound with moſt foule idolatry: Yet ſhe alwaies gave liberty to all nations ſubjected to her, for to exerciſe their owne religions and ſuperſtitions, yea ſuffered the gods of all other people to be ſet up and worſhipped even in Rome, Chriſt onelyonly excepted, as Euſebius records out of Tertullian. Neither can it be proved by any hiſtory that ancient Rome forced their worſhip on forraine people: whereas on the contrary Popiſh Rome compelleth and impoſeth on all nations and kings her ſuperſtitious and idolatrous worſhip on paine of excommunication, ſeeking to be eſteemed the Mother of Churches, and in very deed the whole Eaſt lucked their abominations and idolatries from her as from the paps of a mother.

Thirdly, In the time of the Fathers before alledged, Tertullian excepted, Rome was no longer heatheniſh, being under the power of Chriſtian Emperours: and yet they call her Babylon: Therefore they underſtood it not of heatheniſh Rome, ſuch as it was not, but of Chriſtian Rome, ſuch as then it was.

p. 346Fourthly, That Rome is Babylon, of which it is here ſaid: It is fallen, it is fallen: and which was to be deſtroyed in the latter times. But the ruine of heatheniſh Rome is not here publiſhed (as Alcaſar vainely feineth) for that Rome is ceaſed long agoe: but the deſtruction of Popiſh Rome is yet to come: for it is foretold, to be in the laſt times. Theſe things therefore belong to Popiſh Rome.

Fiftly, that Rome is Babylon, which makes merchandiſe of the ſoules of men, Revel. 18.13. Now this beaſtly trade was not driven by heatheniſh Rome, but by the Popiſh Rome, as we ſhal fee heareafter.

Lastly, that Rome is Babylon out of which in the laſt times Gods people are commanded to goe forth. Now they are not bid to depart out of heatheniſh Rome, which hath ceaſed to be long agoe. Neither doe we read that ever any Chriſtians by vertue of this commandement did forſake heatheniſh Rome, but did alwaies conſtantly there perſevere even in the times of moſt cruell perſecutions. Gods people therefore are commanded to goe out of Popiſh Rome: Thus we ſee Rome is this Babylon which muſt be deſtroyed.

Ribera the Ieſuite not daring to deny ſo evident a truth, changeth himſelfe into divers ſhapes, to ſalve the Pope.

Firſt, he propoundeth a weighty ſcruple, the which he ſaith is not yet unfolded by the Patrons of his opinion, viz. wherefore John doth foretell ſo many evills to befall this city, which although of old it were the chiefe ſeat of idolatry: yet now is the head of ſanctity, and defender of the Catholick faith: and the proper ſeat of him that is head of the Church, &c.

But O Ribera, Riberas defence of Popish Rome.thy doubt is here clearely unfolded by the Angell, viz. that this ſhall be the cauſe of all theſe evills, becauſe Babylon-Rome, makes drunke all the nations of the earth with the wine of her fornications. And that which thou ſpeakeſt of the ſeat of holineſſe, in this very thing thou unwittingly accuſeſt the Pope, The Pope Antichriſt.and makeſt him to be Antichriſt. For he that poſſeſſeth the ſea of Antichriſt is Antichriſt. The Pope ſits in the ſeat of Antichriſt: For Rome which is to be overthrown, is the ſeat of Antichrist: & … that is to be deſtroyed is the ſeat of the Pope: The ſeat therefore of the Pope, is the ſeat of Antichriſt: And ſo conſequently the Pope is Antichriſt.

Secondly, Riberas evaſions touching Popish Rome confuted.he objects that it cannot be underſtood of Papal Rome. Firſt, becauſe John here deſcribeth a moſt potent and wealthy city, which was the Queen of the world. But Papall Rome neither is ſo now, nor ever is likely ſo to be. Secondly, becauſe in Chap. 18.20. The heaven, and holy Apoſtles and Prophets are bid to rejoyce over her: becauſe God had avenged them on her: but whom (ſaith he) of the Apostles, or which of the Prophets hath the Romiſh Church or Popiſh Rome perſecuted? What injurie hath ſhe done unto them, that they ſhould rejoyce at her puniſhment? Therefore he concludeth that Babylon here ſpoken of, is to be underſtood of heatheniſh Rome, which perſecuted the Apoſtles and Prophets.

But in vaine he ſeekes for pretenſes in ſo cleare a matter. For he granted before that the future ſtate of Rome is here ſpoken of, therefore he is contradictory to himſelfe.

And as for his objections they are eaſily anſwered.

To the firſt it ſufficeth, that Rome did then Lord it over all nations, when John wrote this booke. The ſame Rome the Pope now holdeth. And beſides this even Papall Rome is a moſt wealthy and powerfull city, and the Queen of the world: for all the treaſures and delights of the Chriſtian world, have now long agoe by thouſand enticements been drawn unto Rome alone. She challengeth the Empire of the world unto herſelfe, for ſhe boaſteth that the Emperours and Kings of the earth doe reigne by her favour and benefit. All muſt be vaſſals of Popiſh Rome, yea, if we beleeve the Ieſuits, even in temporall things. Papall Rome therefore is Lady of all, and Empreſſe of the world, according to the verſes: Roma caput mundi, quicquid non poſſidet armis relligione tenet.

p. 347To the ſecond I ſay, that which he pretends is ridiculous, as if becauſe Papiſticall Rome had not perſecuted the Apoſtles and Prophets: therefore they ought not to rejoyce at her deſtruction: for then alſo the heaven ought not to rejoyce: for was heaven I pray you ſlaine by Papiſtical Rome? Nay, how could heatheniſh Rome kill the Prophets, which never ſaw Rome? Notwithſtanding the Apoſtles and Prophets, and heaven it ſelfe are worthily bid to rejoyce for the deſtruction of her, both becauſe in perſecuting the Saints ſhe perſecuteth the Prophets and Apoſtles: as alſo becauſe all creatures ought to rejoyce for the vindicating of Chriſts glory and deſtruction of Antichriſt, whether they have been hurt by him or not. Laſtly, if Popiſh Rome (the which Ribera was not afraid to write) ſhall be puniſhed for the wickedneſſe of heatheniſh Rome, which herſelfe hath not committed: Why then may not the Prophets rejoyce for the deſtruction of Popiſh Rome, though they were not hurt by her?

Vnderſtanding therefore that theſe things cannot be put off, Riberas new fection about the Pope.he is forced neceſſarily to grant that Popiſh Rome is Babylon. Notwithſtanding to keep up the credite of the Pope, he deviſeth a new propheſie, namely, that Rome towards the end of the world, expelling the Pope with all the Catholick Saints, ſhall againe apoſtate to their old wickedneſſe and idolatry. And then indeed Rome ſhall be Babylon and the warehouſe of all filthineſſe and idolatry, when ſhe ſhall fall off from the Pope, and expell him thence with all other Chriſtians. Whatſoever therfore Iohn propheſieth touching the ruine, burning and horrible plagues of Babylon, appertaines, ſaith he, to Rome after that ſhe ſhall have thruſt out the Pope Chriſts Vicar: Without which fiction this ſubtil Writer ſaw that the Pope of Rome could not be freed from Antichriſtianiſme: and thinkes by this artificial device to ſhift off this our argument: He that in the laſt times holds Babylon the ſeat of Antichriſt, is Antichrist. The Romiſh Pope in theſe laſt times holds Babylon ROME the ſeat of Antichriſt. Therefore the Romiſh Pope is Antichrist.

The aſſumption he labours to weaken, not indeed by denying, that Rome, which the Pope poſſeſſeth in the laſt times is Babylon: nor alſo that Babylon in the laſt times is the ſeat of Antichrist: But by denying that Rome now ſo long as it is held by the Pope, is the ſeat of Antichriſt: Becauſe Rome (as he ſaith) before Antichriſts comming ſhall decline to Paganiſme, and thruſt out the Pope.

But O Ribera, by what authours, by what Scripture, Lyras fiction refutedby what reaſon wilt thou prove unto us this thy new Oracle, or rather dotage, hitherto unheard of even among Papiſts: as, I. That Rome at length ſhall fall from Chriſtianity and returne to Heatheniſme. II. That ſhe ſhall drive out her moſt holy father the Pope, and give place to Antichriſt.

The latter indeed of theſe thou thinkeſt to make out well enough after this manner: That as long as Rome is obedient to the Pope, ſo great evills cannot befall her: Becauſe the Pope is Chriſts Vicar: And that Rome ſo long as the Pope is preſent, ſhall be the maintainer and mistreſſe of the Apoſtolicall faith, and manſion of piety: Not therfore to be deſtroyed, before the Pope be driven thence. But O friend, thou ſeeſt not how often thou doſt beg the queſtion, and how many things thou takeſt for granted not onelyonly doubtfull unto us, but alſo incredible to the Papiſts themſelves.

I let paſſe thy common aſſertion that the Pope is Chriſts Vicar.

Thou muſt prove I. That Babylon and Rome to be ruinated, is to fall to Heatheniſme. Certainely herein thou haſt Alcaſar oppoſing thee, who on the contrary faineth more abſurdly, that Romes ruine is her converſion to Chriſtianity.

II. That Rome having the Pope preſent with her, Roma eſt jam tota Lupanar.is the miſtreſſe of the Apoſtolicall faith, and manſion houſe of godlineſſe, of which it was long agoe truely ſaid: Rome is now wholy a Brothelhouſe.

III. That Rome the moſt holy citie having her Pope and Cardinals there preſent (but perhaps fallen into a fatall Lethargie) ſhould caſt off the profeſſion of Chriſtianity, and decline to the idols of the Heathens.

p. 348IV. That Rome being thus fallen to heatheniſme, the Pope with his Cardinalls ſhall miſerably be deprived and thruſt out of the ſeat and patrimony of Saint Peter. Now unleſſe theſe things be ſolidly proved by thee, all men may ſee that our argument ſtands firme, and proves the Pope to be Antichrist.

To the firſt, Riberas reaſons touching Romes falling away examined.ſecond, and fourth, Ribera ſaith nothing. But the third (of Romes declining from Chriſtianity to Pagan idolarry) he indeavours to prove by ſome reaſons.

I. He ſaith, that the place of ancient Rome, was of old ſtained with abominable wickedneſſe: and therefore of neceſſity ſhe muſt one time or other be purged by fire.

But firſt, he may as eaſily prove the apoſtacy of the whole Chriſtian world unto Heatheniſme. For we know that of old the whole world was full of abominable wickedneſſe. Secondly, that which he ſaith touching the defilement of ancient Rome is true indeed. But I wonder how any can without crimen laeſae majeſtatis object unto the Popes holineſſe, that the guiltineſſe of ancient Rome ſhould not yet be expiated by the religion and holineſſe of ſo many ages. What? have not ſo many Proceſſions, Maſſes, Conſecrations, Prayers, ſo many merits of holy Popes for theſe thouſand yeeres, been able to purge away the defilement of ancient Rome? Beſides what can be more contumeliouſly ſpoken, then that the Pope the moſt holy Vicar of Chriſt, ſhould have his ſeat in a place defiled with ſuch horrible wickedneſſe and offences? Ribera contradicts himſelfe.And how doth this agree with what thou ſaidſt before, that Rome under the government of her Pope is the manſion of piety, if ſo be that as yet it be not purged from its old guilt and defilement. Let Ribera looke to it, how herein he may anſwer the Popes holineſſe.

II. He ſaith, that there are many to this day at Rome who boaſt that they are of the name and ſtock of the old Romanes: And therefore it is probable that they ſhall againe fall to the idolatry and wickedneſſe of their Anceſtours, and ſo be deſtroyed.

But this alſo is altogether frivolous, and a moſt injurious infamie and accuſation of the noble families of Rome. For it is certaine that in Constantines time there were many more noble families of the pedegree of the ancient Romanes then now, who notwithſtanding forſaking the idolatry of their forefathers, embraced the faith of Chriſt: ſo neither will it neceſſarily follow that the ancient families which yet remaine at Rome, ſhould fall away from Chriſtianity. But put the cauſe they ſhould, He argueth the Pope of extream neglect.doth not the Ieſuite herein accuſe the Pope, Cardinals, Biſhops, and all the Ieſuites which then ſhall live in Rome of extreem negligence, in not performing their duty, but to ſuffer all the people committed to their charge to fall away from the faith of Chriſt. What ſhall all of them fall into ſo dead a ſleep? Or rather now by their impiety and heatheniſh riot, make way to ſuch horrible prophaneneſſe. Let the Ieſuite againe ſee too, how he will anſwer theſe things.

III. He ſaith, howbeit they are not of the linnage of the ancient Romanes, yet foraſmuch as they dwell in the ſame city, the which they inhabited, they are to be accounted as one body with them.

But by this reaſon the Pope and Cardinals too, are one body with the Romane Pagans, and guilty of the ſame apoſtacy: ſeeing they alſo dwell at Rome. Thus the Pope ſhould be the head of that body and city, which is one with the wicked common-wealth of old Rome. Now the truth is, nothing can be more vainely ſpoken. And I wonder that the Ieſuite when he wrote theſe things, had not conſidered, that he himſelfe lived in Spaine, where the ancient Moores formerly inhabited.

IV. He addes from Chap. 16.19, That Great Babylon came in remembrance before God, & 18.5. Babylons ſins have reached unto heaven, and God hath remembred her iniquities. Therefore ſaith he, towards the end of the world her old ſins, which hitherto for religion ſake ſeemed to be forgotten, ſhall againe be remembred p. 349and puniſhed becauſe of the new and like tranſgreſſions added to the former.

But firſt, not onelyonly things done long agoe are ſaid to come in remembrance before God, but alſo ſuch things as are newly done: by an Anthropopatheia: for ſo in Act. 10. The prayers and almes of Cornelius, which he daily performed, are ſaid to come up for a memoriall before God: Secondly, albeit his gloſſe were granted: yet there were no need that new Rome ſhould be puniſhed for the ſinnes of the old, for as much as Popiſh Rome for theſe thouſand years and more hath abounded in all manner of villanies, for which the Lord moſt juſtly may take vengeance on her.

Laſtly, he flees unto the Oracles of the Sybills.

But they ſpeak nothing touching the Popes ejection, or apoſtacy of the Romanes from the faith of Chriſt unto Heatheniſme, but only touching the deſtruction of Rome, therein agreeing with the propheſie of this booke.

By all which things it appeareth, that whatſoever the Ieſuite alledgeth for the upholding of the credit of the Pope, it is nothing but a frivolous dotage of a dreaming writer.

The ſumme of the place is this: That Babylon here threatned with deſtruction, is Rome, not of the Pagans, which ceaſed in Constantines time: Nor new heatheniſh Rome, the which (as the Ieſuite feineth) ſhall thruſt out the Pope: But Popiſh Rome which a long while hath boaſted her ſelfe to be the Mother of Churches, and from whoſe breaſts all the nations and kings of the earth have ſucked their errours, ſuperſtition and idolatry. Thus our inſoluble argument is no way weakned by the Ieſuite, but ſtands firme againſt the Romiſh Antichrist.

But now when we ſpeak of Rome, we underſtand not ſimply the walled city, or palaces, towers and ſtately walkes thereof: but chiefly the Pope himſelfe with his whole kingdom and power over the Weſterne Churches, of which afterward in Chap. 17.18.

Now why is Rome named Babylon? Why Rome is called Babylon. lib. 2. cap. 3. hiſt.The cauſe may be the likeneſſe that is between them, of which OROSIUS: Behold, ſaith he, the riſing of Babylon and Rome is alike: their power is alike, their greatneſſe, times, good things and alſo evill. But I rather thinke the reaſon is, their likeneſſe in tyrannny and deſtruction. The old Babylon afflicted the ancient Church: Rome the new Babylon hath oppreſſed the new Church. The Old is fallen: The New ſhall fall. Babylon is fallen, is fallen] The doubling of the threatning denotes the certainty and haſtning of the deſtruction. Therefore alſo it is ſaid in the preterperfect tenſe, hath, that is, is fallen: becauſe it ſhall certainely and ſuddenly fall: like as we ſay of a dying man, that he is dead, or the like. Neither did the Angell propheſie vainely. For even during the preaching of this Angell, while Luther, I ſay, yet taught, a great part of Babylon fell both in Saxony, Germany, and other neighbouring Countries. But touching the deſtruction of Babylon it followes in Chap. 18.

Alcaſar againe by his conſequence is forced to make blacke white, applying the ruine of Babylon to the converſion of heatheniſh Rome to the faith of Chriſt: making the ſence of the words, Babylon is fallen, is fallen] that is, is converted to Chriſt: Now who ever heard ſo great an abſurdity? The whole context and conſent of all interpreters evinceth that the ruine of Babylon ſignifies not mercy, but puniſhment: And therefore ſo impudent a depravation of holy Scripture is to be rebuked.

Becauſe ſhe made all nations drinke] This reaſon evidently refutes Alcaſars abſurdity: The cauſe of Babylons destruction ſhall be her fornication, by which ſhe hath moſt foully defiled her ſelfe, with the Kings and Inhabitants of the earth: for ſhe is the Mother of all whoredomes.

This fornication (as before was ſhewed) is idolatry, by a propheticall and metaphorical phraſe: for idolaters like harlots do by ſpirituall uncleannes perfidiouſly violate their faith to God, proſtrate themſelves before their Idols, and run headlong into utter deſtruction, as we have largely expounded in our Commentary on Hoſea, Chap. 1.2.

p. 350Of the wine of her fornication] For the Pope obtrudes his idols on all nations: who therefore are ſaid to drinke of the wine of his wrath, becauſe idolatry (through the corruptneſſe of mans nature) is more pleaſing to all, then the true worſhip of God. foreign: is a figure when with a little change of a word the ſence is wholly altered.In the Greeke is an elegant * parenomaſia in the words foreign and foreign. For as Antichriſt gave all to drinke of the wine of his fornication: ſo ſhall all drinke of the wine of Gods wrath: becauſe they ſuffered themſelves univerſally to be drawne aſide to the worſhip of Idols, by the pretended authority of the Catholick Church.

Idolatry is compared to wine, becauſe by its ſweetneſſe and outward luſtre it is pleaſing unto the fleſh, and much deſired. Alſo from the effect: for it makes idolaters madde, furious and blinde: like as wine takes away the ſence of a drunkard.

The wine of wrath] ſo named from the effect, becauſe it ſtirres up Gods wrath, and drawes downe his judgements: As alſo from the efficient cauſe, becauſe God in his anger doth juſtly inflict blindneſſe on the worſhippers of Antichriſt: according to that of Paul, 2 Theſ. 2.11. For this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a lie, that they might be damned, who received not the truth.

It might ſeem the words here, ſhould thus be read: foreign of the wine of her fornication: as in Chap. 17.2. The inhabitants of the earth, are ſaid, to have been made drunke with the wine of her fornication, &c. becauſe the wine of fornication is oppoſed to the wine of Gods wrath, verſ. 10. The ſame ſhall drinke of the wine of the wrath of God: But all copies have foreign of the wine of the wrath, &c. Not here onelyonly but alſo in Chap. 16.19. & 18.23.The uſe of this preaching.

The uſe of this Angels preaching doth plainely reſpect both the godly and the wicked.

The godly are exhorted to the duty before publiſhed by the former Angell: To feare God, and not the Beaſt: To give glory to God, not to Antichriſt: And laſtly, to worſhip God the Creator of heaven and earth, not the Beaſt or his Image: Alſo in Chap. 18.4. he admoniſheth all ſuch as deſire to be free of Babylons plagues, to goe out of her.

The ungodly worſhippers of Babylon and the Beaſt, he terrifies by threatning of puniſhment, the which the Angell following will denounce more plainely, that if they goe on delighting themſelves with the wine of fornication, and to worſhip the Beaſt, they ſhall eternally be tormented with babylon and the Beaſt.

9. And the third Angell followed them] The former Angel denounced Woe to Babylon. This terrifies Babylons inhabiters, to the end they might not thinke to be ſcot-free, while Babylon was deſtroyed, but underſtand (that except they left off their fornication) they ſhould be thruſt into eternall deſtruction with her. The Theſis, or poſition therefore of this Sermon is very horrible: viz. That none of the worſhippers of the Beaſt, Pow. lib. 2. de Antich. cap. 36.if they die in that eſtate, can be ſaved, but all of them muſt neceſſarily periſh for ever. The Beaſt is the Romane Antichriſt, with his Monarchical kingdome, as we heard Chap. 13. The worſhippers of the Beast, are the idolatrous Papiſts, zealous obſervers of the Popes injunctions. Now what their end ſhall be, is here declared unto us by the Angell.

Who this Angell ſhould be, the Popiſh Writers mention not, except Lyra, who feineth him to be Pope Gregory. Who is the third Angell.But this Angell was to be after Antichriſts riſing: for he preacheth againſt him. Now Gregory was Antichriſts fore-runner, viz. of Boniface III. who firſt built Babylon by claiming the title of univerſality.

This Angell is ſaid to follow the two former: who denoted all the preachers of the Goſpell, and oppoſers of Popery from Wickleffe unto Luther and his fellow labourers: ſo that their miniſtery dured for the ſpace of 175. yeeres, or thereabout, viz. from Anno 1371. when Wickleffe began to publiſh the everlasting Gospell, untill the yeere 1546. at what time Luther ended his miniſtery, leaving behinde him this propheticall verſe:

p. 351Peſtis eram vivus, moriens ero mors tua Papa.

I living was a plague O Pope to thee,

And dying now, thy death Ile ſurely be.

This third Angell therefore is a figure of all ſuch evangelicall Teachers, who ſince the miniſtery of Luther have preached againſt Babylon, and they are to continue unto the end of world. For there followes no fourth preaching Angell after the third: but Chriſt ſitting on the white cloud comes forth to judgement, verſ. 14. And therefore the miniſtery of the third Angell is to remaine unto the end.

Now among the number of excellent Teachers, who by word and writing ſince that time have laboured to bring men from popiſh idolatry unto the faith of Chriſt; Of the Germanes, are Bucer, Capito, Hedio, Brentius, Hyperius, Aleſius, Snepfius, &c. In Helvetia, Bullinger, Simlerus, Myconius, Pellicanus, Gualterus: Aretius, Stuckius, &c. In France, Farell, Viret, Calvin, Marlorate, Beza. In England, Cranmer, Hooper, Latimer, Whitaker, Reynolds. In Denmarke, Palladius, Hemmingus, &c. Out of Italy, Peter Martyr, Zanchius, Tremellius, &c. In Poland, Johannes a Laſco, &c. In Hungary, Michael Statinus, Stephanus Szegedinus, Petrus Melius, Paulus Thurius, with innumerable others who now reſt in the Lord, or yet fight, or hereafter ſhall fight for the faith of Chriſt againſt the Beaſt.

With a great voice] like the ſecond Angell, that is, with great zeale and labour, becauſe theſe Teachers, as the former, ſhall not be wanting, but uſe all diligence to bring men to Chriſt, and recall them from worſhipping the Beaſt. And indeed it is needfull they ſhould cry with a great voice: for the greater part of men ſhall ſtop their eares at their preaching.

If any man worſhip] This hypothetical commination: If any man worſhip the Beaſt, the ſame ſhall drinke, &c. is univerſall, as if he had ſaid. Whoſoever he be that worſhippeth the Beast, ſhall drinke, &c. He ſpeaketh hypothetically, to teach us, that the puniſhment may be avoyded, ſo that the condition be obſerved, that is, if a man leave off to worſhip the Beaſt. Whence it appeareth, that not all the worſhippers of the Beaſt ſhall be tormented with theſe plagues, but ſuch onelyonly as alwaies perſevere therein, and repent not, being admoniſhed. Now it ſeemes that this Hypotheticall threatning cloſely is oppoſed to the wicked anathematiſmes of the Beaſt, which alſo are hypothetically propounded. For example:

If any one worſhip not venerable images, let him be accurſed.

If any man teach not from the heart to the Christian people the worſhip of Saints, Anathemaes of the 11. Nicene Councill. Act, 1.and of the honourable images of all the Saints, Let him be accurſed.

If any man ſalute not images in the name of the Lord and of his Saints, Let him be accurſed.

And in the Councill of Trent,

If any man ſay that the wicked is juſtified by faith alone, Let him be accurſed.

If any man ſay, that juſtifying faith is nothing elſe, but a confidence in the mercy of God forgiving ſinnes for the ſake of Chriſt, and that we are juſtified by this confidence alone, Let him be accurſed.

If any man ſay, that by Gods commandement all Chriſts faithfull ones ought to receive the Euchariſt in both kindes, Let him be accurſed, &c.

Now on the contrary, let the worſhippers of the Beaſt and his image heare the anathema, or curſe of the Angell.

If any man worſhip the Beaſt, &c. Let him be accurſed.

Furthermore who theſe worſhippers of the Beaſt and his image are, who, I ſay, are marked with the Beasts Character, I have before ſhewed. Now let us conſider the curſe.

10. The ſame alſo ſhall drinke of the wine of the wrath of God] The curſe of the wicked is typed out by a propheticall phraſe including the ſinne, for which Babylon was threatned by the former Angell. Babylon gave her worſhippers to drinke p. 352of the ſweet and voluptuous wine of her fornication: But God will give them to drinke of the deadly wine of his wrath: as if he ſhould ſay: they have drunk the former wine, ſo they ſhall drinke the other likewiſe: the meaning is: They have committed fornication: therefore they ſhall be puniſhed. The puniſhment of the wicked by a propheticall phraſe is compared to Wine, a Chalice, and Cup, alluding to the exceſſe of the wicked, who ſwallow down full cups of wine.

Which is powred without mixture into the cup] But in the Gr. it is, foreign, as it were, with unmixt mixt wine, which words ſeem to be cōtradictory to themſelves: becauſe foreign called in Latine Merum, is not wine mixt or alaied wine, but ſuch as is without mixture: Yet there is no contradiction in it, for with the Greeke the word foreign mixt, ſignifies not wine allaied with water, but ſuch as is powred forth for to be drunke, although it be without any mixture: And hence the Latines ſometimes uſe the word MISCERE, to mingle, ſimply for to powre out drinke: Iuvenal. Satyr. 5.

—Neſcit tot millibus Emptus

Pauperibus miſcere puer.

Here the words miſcere pauperibus, ſignifie to fill drinke to the poore.

So that, to drinke out of the mixt cup (for ſo the words may be tranſlated) is to drinke out of a cup filled with the wine of Gods wrath: and this wine is called foreign not allaied with water, to denote its ſtrength and efficacy to make drunke.

Brightman underſtands this pure wine ſaid to be mixt, of divers kindes of wines mingled together, which mixture (ſaith he) doth much ſooner beget drunkenneſſe. The ſenſe is all one.

Of his indignation and anger] The Gr. foreign ſignifies furie or great indignation: and is more then foreign anger. The words ſeeme to be taken out of Pſal. 75.9. A cup is in Jehovahs hand, and the wine is red, it is full of mixture: And Ier. 25.15. Take the wine-cup of his furie at my hand, and cauſe all the nations to whom I ſend thee, to drinke it.

This Cup of his anger the Lord in the following Chapter divides into ſeven vials, the which being full of his wrath, he will powre forth on the Antichriſtian idolaters, ſix of them in this life, but the laſt in the end of the world. Therefore he threatneth temporall and eternall puniſhments. The temporall he expoundeth ſpecially in Chap. 16. here the eternall are more clearly deſcribed.

And he ſhall be tormented with fire and brimſtone] This is a declaration and an amplification of their puniſhment: He ſhall drinke of the wine of wrath, that is, he ſhall be tormented: for as he drunke the wine of pleaſure: ſo likewiſe he ſhall drinke the wine of torment, and that eternally.

He addes the matter of the torment, With fire and brimſtone] Brimſtone is ſoon ſet on fire, burnes ſtrongly, is not eaſily extinguiſhed, and cauſeth a filthy ſmoak and deadly ſtinke. Fire, is nouriſhed by brimſtone, it devoures and deſtroyes combuſtible things, & the burning therof is intollerable torment to the body. Not as if there were materiall fire or brimſtone in hell, but the grievouſneſſe of the torment is hereby noted. It ſeemes to be an alluſion unto Pſal. 11.6. Ʋpon the wicked he ſhall raine ſnares, fire and brimſtone, and an horrible tempest ſhall be the portion of their cup. This is expounded in Chap. 19.20. where the Beaſt and they that worſhip him are to be cast alive into a lake of fire burning with brimſtone. This is the torment of hell, Luk. 16.24. Iſai. 66.24. Mark. 9.43. Luk. 3.17.Luke 16:24Isa 66:24Mark 9:43Luke 3:17in which the glutton being to this day crieth, Father Abraham have mercy upon me, for I am tormented in this flame. The Scripture doth not finde words, as it were, ſufficiently to expreſſe the unſpeakable torments of the wicked. Iſaiah ſaith: The worme of tranſgreſſours ſhall not die, neither ſhall their fire be quenched, and they ſhall be an abhorring to all fleſh. Chriſt Math. 8.12. calls it utter darkneſſe, where is weeping and gnaſhing of teeth: & 5.22. hell fire: & 25.41. everlasting p. 353and unquenchable fire. Paul ſaith, Rom. 2.9. 2 Theſ. 1.8.Rom 2:92 Thess 1:8Tribulation and anguiſh ſhall be on every ſoule that doth evill: and againe: The Lord will take vengeance in flaming fire, on them that obey not the Gospell.

IN THE PRESENCE OF THE HOLY ANGELS, AND IN THE PRESENCE OF THE LAMBE] The Lambe ſhall be the Iudge of the ungodly, who deſpiſed him, and as much as in them lay expoſed him to be torne by the Beast. The Angels are added to the Lambe as ſumners, by whoſe miniſtery, all men ſhall be gathered from the foure corners of the earth, and preſented before the tribunall ſeat of Chriſt to be judged. The word therefore, foreign before, which is attributed as well to the Angels as to the Lambe, ſignifies, that the Angels ſhall not onelyonly be beholders of the torments of the wicked: but alſo executioners of the ſame: So the Apoſtle: They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, 2 Theſ. 1.92 Thess 1:9and from the glory of his power.

Holy] to diſtinguiſh them from evill angels, concerning whom Paul ſaith: Know ye not that we ſhall judge the Angels?1 Cor. 6.3.1 Cor 6:3

11. And the ſmoke of their torment] He further amplifies the torments of the wicked, if happily the kings and inhabitants of the earth might be reſtrained from worſhipping the Beaſt by the horrour of cruell torments. The ſmoake of their torment, by an hebraiſme he calleth it a tormenting ſmoak: Or by a metonymia of the ſigne the fire tormenting them. But I rather approve the former, becauſe he had before ſpoken of their torment by fire. Now what is more bitter, then to be tormented, broyled, and ſtifled with ſmoak?

Before in Chap. 9. the ſmoak of the bottomleſſe pit did denote in a ſence ſomewhat different, the darkneſſe of doctrine, brought into the Church by the Pope of Rome through the operation of Satan. And this belongs to the matter of the infernall torment: What ſmoak is, & whether it be in hell.not that there is a reall ſmoak in hell (for properly ſmoak is an exhalation or fume ariſing out of a materiall fire, which is not in hell: otherwiſe the ſmoak muſt ceaſe, when the matter is wholly conſumed) but the Scripture doth metaphorically ſhadow out the grievouſneſſe of the torments in hell from things known unto us, and very hurtfull, as calling the ſame, ſmoake, fire, brimſtone, the worme, &c.

Aſcended for ever and ever] Smoak by its lightneſſe aſcends upward: and ſo the ſmoak of eternall fire ſhall aſcend foreign into ages of ages, that is, for ever and ever: for it is an unquenchable fire, Iſai. 66.24. Hence we ſee that the torments of the wicked in hell ſhall be everlaſting and without end. Before in Chap. 8.4. The prayers of the Saints are called a ſmoak aſcending up before God, by a more noble metaphor. That ſmoake was ſweet and pleaſing to God, as being the ſmoake of incenſe: But this here is ſtinking and peſtilent unto the wicked, as being the ſmoak of brimſtome. The verbe foreign to aſcend, argues that the place and fire of hell is beneath: but where it is, they ſhall feele, who too curiouſly ſeek it.

And they have no reſt day nor night] He ſignifies their continuall torments without any intermiſſion: they ſhall not now and then have reſt: but ſhall be perpetually tormented. Thus hitherto the Glutton cryeth in hell without intermiſſion, I am tormented in this flame. For as hell fire ſhall not be extinguiſhed, no not for a moment: ſo the wicked ſhall not have ſo much as a moments reſpite from torment, but in this unquenchable fire they ſhall be like incorruptible firebrands, never to be conſumed. O moſt miſerable men, whom the cogitation (and perhaps horrour alſo) of ſo great tormenrs, hath not hitherto moved to repent, and forſake the worſhip of the Beaſt. Before Chap. 4.8. this ſame phraſe is applyed to the foure Beaſts: And they reſt not day and night, ſaying, holy, holy, holy, Lord God Almighty: And to the ſealed in their foreheads: Chap. 7.15. They ſerve God day and night: But in a contrary ſence: for there is noted the continuance of the Saints their joy in heaven: here the perpetuall torment of the damned. In the meane while it appeares, that by the phraſe foreign day and night p. 354is ſignified, alwaies, perpetually, and without intermiſſion: for however there be no light or day in hell, but a perpetuall night or darkneſſe: yet the holy Ghoſt ſpeaketh after the manner of men, who have dayes and nights interchangeably.

Who worſhip the Beaſt] That the worſhippers of the Beaſt might leave of to ſay that theſe torments are prepared for hereticks, whom they ſo terme, the holy Ghoſt doth expreſly repeat, that they are prepared for them that worſhip the Beaſt and his image: Touching whom we have before treated.

And whoſoever receiveth the marke of his name] This is that large and Catholick ſymbole of the Romaniſts: for as we heard Chap. 13. the Beasts name in Greek is foreign Lateinos, in Hebrew foreign Romanus.

12. Here is the patience of the Saints] An hortatory and conſolatory exclamation unto the Saints, to ſtir them up to patience under the trials of Antichriſt: & not to decreaſe in faith and obedience under the croſſe: but looke up to the promiſed reward in heaven. This is the ſumme of the two following verſes. The firſt member, here is the patience of the Saints, is taken out of Chap. 13.10. yet the ſcope is ſomething different. For there it was ſpoken in reſpect of Antichriſts tyranny: the ſence therefore was thus: ſeeing Antichriſts tyranny is ſo great, the Saints ought to prepare themſelves patiently to endure, leſt falling from their conſtancy, they make ſhipwrack of ſalvatiō: Here it is ſpoken with reſpect unto the torments of the Antichriſtians. Hence therefore the holy Ghoſt ſuggeſteth an argument of patience to the Saints, that ſeeing ſo tragicall an end, is certainely to befall Antichriſt and his followers, therefore they ought quietly to endure his tyranny, knowing the other are to ſuffer eternall puniſhment for the ſame: which horrible deſtruction of the adverſaries ought to provoke the Saints to conſtancy.

Here are they that keep] A periphraſis of the Saints, for they are called Saints, not who are canonized in Antichrists Calender, but the obſervers of the commandements of God, and faith of Jeſus: and both is oppoſed to the falſe worſhip of the Beaſt. The faith of Jeſus, is our confidence in Chriſt the alone Saviour. The keeping of the commandements of God, is obedience to the Goſpell, not according to Antichriſts decrees, but according to Gods Commandements. Both theſe cohere, for without obedience faith is hypocriſie, here, ſaith he, are they that keep: for, henceforward they ſhall, or let them keep: that is, we are exhorted to perſevere conſtantly in the faith of Ieſus and obedience of Gods commandements, that we may be free from Antichriſts puniſhments.

13. And I heard a voice] Thus much of the exhortation. The conſolation of the Saints followeth. It is an argument ſtirring up to conſtancy taken from the reward of heavenly felicity, for to uſe Brightmans words, the laſt evill which the wicked could bring upon them, is the meanes of the preſent felicity of the faithfull. It is oppoſed to the temptation of anathemaes, by which the Pope ſhall ſtrike the three Angels, accuſing them: as broaching a new Gospell: That they were enemies of the Catholick Church, and damnable hereticks: On the contrary the heavenly voice pronounceth them, Bleſſed, &c. this is the connexion and ſcope, let us now ſee the words.

The particle (and) is continuative: for, Then, as Beza renders it, or cauſall, for, therefore be conſtant in the faith of Jeſus, and obey God against the Beaſt: becauſe, or, for I heard a voice. The words are Johns declaring with what comfort the Saints ſhould raiſe up themſelves to conſtancy: And whence he hath it: I heard a voice from heaven: Therefore being proclaimed from heaven it is certaine and true: he ſaith not whither it were a voice of God or an Angell. But it is the voice of Chriſt: Ioh. 5.24. Ioh. 8.51.John 5:24John 8:51who publiſhed the ſame in the Goſpell: He that heareth my word, and beleeveth in him that ſent me, hath life eternall, and ſhall not come into condemnation, but is paſſed from death to life: And: If a man keep my word, he ſhall never ſee death.

The heads of the voice are three. I. a commandement to write. II. The argument of the writing. III. The proofe and declaration of the argument.

Write] Before in Ch. 1.19. he had a general commandement to write the Revelation p. 355This is a ſpeciall commandement to write the heavenly voice, Bel l. 4. de verb. c. 4.touching the bleſſedneſſe of ſuch as die in the Lord. Both places teach (againſt the Ieſuites) that the Apoſtles were commanded by Chriſt not onelyonly to preach, but to write their doctrine. Now wherefore is he bid to write? That we might underſtand the dignity of this doctrine, the which the holy Ghoſt would not have to vaniſh in the aire, but to be ſet down in tables, that it might perpetually ſerve for the conſolation of the Church, and that Antichriſt might not in any wiſe be able to deny, deprave, or ſuppreſſe the ſame.

Write] to wit, to comfort the Saints, and refute the monſtrous judgement of Antichriſt touching the godly, that they are damnable hereticks: to refute alſo the wicked fiction of Purgatory, in which they ſay that the ſoules of them that die in the Lord, are firſt to be tormented, before they can enjoy felicity.

Bleſſed are the dead that die in the Lord from henceforward] By the ſecond argument of this moſt comfortable writing, the dead in the Lord are declared to be bleſſed: by which is refuted the prophaneneſſe of Epicures, who ſay, that death is the end of things, and that the dead are wholly brought to nothing. And the wicked opinion of Antichriſt, touching the unhappy eſtate of the godly, by him accurſed as hereticks. But the heavenly voice pronounceth them bleſſed in death. Therefore Antichriſts beaſtly thunder-bolts ſhould not terrifie us. But let us ſee who are ſaid to be bleſſed, and when.

Of the former it is ſaid, Who being dead are ſaid to be bleſſed. Mat. 5.11. What it is to die in the Lord.Matt 5:11foreign the dead who die in the Lord. Beza renders it, which die for the ſake of the Lord, or, becauſe of the Lord: according to the ſaying: Bleſſed are ye when men ſhall ſay all evill againſt you falſly for my ſake: The which Ribera alſo approves. And ſo indeed the words foreign in the Lord do ſometimes ſignifie, as Rom. 16.1. Receive Phebe our fister in the Lord, as becommeth Saints, that is, for the ſake of the Lord. Salure Amplius my beloved in the Lord. Salute the beloved Perſis which laboureth much in the Lord, that is, for the cauſe of Chriſt: Thus taken, the conſolation ſhould onelyonly belong to Martyrs that die in the Lord, that is, who lay downe their life for the glory of Chriſt.

But undoubtedly the conſolation is more largely to be extended even unto all whoſoever die godly: who as they are ſaid to be, and abide in Chriſt: ſo alſo they are ſaid to die in the Lord, that is, To be, and to die in Chriſt.to depart out of this life in true faith and invocation on the Lord, and ſo to goe unto him. For to be in Chriſt, is to cleave unto Chriſt by true faith, Rom. 8.1. & 16.7. Who were before me in Chriſt. To abide in Chriſt, is to perſevere in the faith of Chriſt unto the end, Ioh. 15.4.7. Abide in me, &c. If yee abide in me, &c. So to die in Chriſt, is to fall aſleep in the faith, 1 Cor. 15.18. Then they alſo which are fallen aſleep in Christ are periſhed, The conſolation belongs as wel to profeſſors as to martyrs.that is, in the faith of Chriſt, and in the hope of the bleſſed reſurrection unto eternall glory. In this ſence the conſolation belongs not onelyonly to the Martyrs, but to all true profeſſours alſo: which expoſition in my judgement doth beſt agree with the drift of the place. For here he ſpeakes not of thoſe ſad times of Antichriſt, when he raged in his full furie againſt the Saints, but of the more happy age of reformation, when the power of Antichriſt ſhall in many places be broken, neither ſhall the martyrdoms of the Saints be ſo frequent as before.

Hence therefore we are taught, who after this life, are tranſlated from death into eternall happineſſe. Not ſuch as die in the faith of the Beaſt, Act. 4.12. Ioh. 14.6.Acts 4:12John 14:6Antichriſt, the Pope, or Mahumet, &c. But that die in the Lord. For there is no ſalvation in any other, neither is there given any other name whereby we muſt be ſaved, &c. He is the way, truth and life: no man commeth to the Father but by Christ. All that goe out of him are deprived of bleſſedneſſe, and ſhall be tormented with the plagues before… deſcribed.

But when ſhall they be bleſſed? foreign from henceforward] This particle in all Greek copies, ſave in that of Montanus, cloſeth up the ſentence. But the old Latine makes it to cohere with the following words: a modo jam dicit spiritus, p. 356rendring the word foreign alſo, or yea, viciouſly and ſenceleſly, jam, now, as Ribera confeſſeth. For what ſence is it to ſay, from this time now ſaith the ſpirit, that they may reſt? Beza joynes foreign henceforward with foreign bleſſed henceforward. But it matters not where it be put in the ſentence, ſo that it be not taken from it. Commonly it is underſtood of the terme or beginning of happineſſe: and the queſtion is, what that terme is?

Some referre it to the time when this voice was heard, What is the terme or beginning of happineſſe.as if he ſhould ſay, from the very inſtant of this revelation the dead in the Lord are bleſſed. But the queſtion will be, whether the dead in the Lord were not bleſſed before the time of the revelation? It is cleare that all the Apoſtles, and many of the Saints were departed in the Lord before this time. Now Chriſt extends bleſſedneſſe unto all the faithful, Mat. 5.11. & Ioh. 5.24. And ſeeing in this place is treated of the laſt times of the Church to be reformed by the three Angels, I ſee not, by what way he ſhould goe back to thoſe former times of John.

Others therefore referre henceforward to the houre of every ones death, in a ſence I confeſſe true and godly, but ſcarcely native or proper. It is true, they that depart hence in the faith, doe preſently paſſe from death to life: for ſo Chriſt teacheth, Ioh. 5.24. This opinion alſo is pious, and becomming charity, not to deny that bleſſedneſſe to them that die in the Lord, which is promiſed them in Goſpell. Ioh. 3.36. Ioh. 5.14.John 3:36John 5:14He that beleeveth in the Sonne of God hath everlaſting life. He that beleeveth in me comes not into judgement, but is paſſed from death to life. The which alſo the carrying of Lazarus ſoule into the boſome of Abraham doth plainely confirme. Yet I know not whether henceforward can here properly be underſtood of the houre of every ones death.

And this indeed the Papiſts deny, The Papiſts Gloſſe.to confirme their fiction about Purgatory, in which, as they feine, even they that die in the Lord are firſt to be tormented and purged (both from the pollution of veniall ſins, as alſo from the guilt of temporall puniſhment, in which they died) before they can obtaine bleſſedneſſe in heaven. And they will have henceforward to denote the time of the laſt judgement, making the ſence thus: Bleſſed are the dead, &c. a modo jam, from the time now, that is, from the end of the laſt judgement they ſhall eternally rest from their labours. So Anſelmus and Lyra, L…b. 1. de purg. c. 13. The Gloſſe refuted.the which BELLARMIN confirmes, becauſe ſaith he, this whole Chapter treats of the laſt judgement.

But firſt, this laſt is falſe: for the laſt judgement, being the fourth Act of this viſion, is not handled through the whole Chapter, but in the end onelyonly, viz. from the 14. verſe, for undoubtedly the three Angels publiſhing the everlaſting Gospell with the ruine of Babylon, & future torments of idolaters, go before the laſt judgement: And therefore henceforward cannot be applyed to the time of judgement.

Secondly it is falſe, that men dying in the Lord, carry with them any pollution to be purged thereof: Ioh. 3.36. Rom. 8.1. 1 Ioh. 1.7. Act. 15.9.John 3:36Rom 8:11 John 1:7Acts 15:9for this croſſeth the Goſpell: He that beleeveth in the Sonne of God hath everlaſting life. There is no condemnation to them that are in Chriſt Jeſus. The blood of Chriſt purgeth us from all ſinne. Purifying their hearts by faith. Therefore, whoſoever die in the Lord, are without any mortall ſinne cleaving unto them, much leſſe veniall, and ſo being purged through faith in the blood of Chriſt from the guilt both of eternall and temporall puniſhment, they are tranſlated into everlaſting happineſſe.

Neither is this their wicked fiction confirmed by Auſtins authority: he ſaith rightly: Lib. 3. con. duas epist. Pelag. c. 3.that the faithfull in this life are partly the children of God, partly the children of this world: for ſo the Apoſtle affirmeth, Rom. 7.15. & Gal. 5.17. for all of us are ſpirit and fleſh in part. But he ſaith not that we die ſuch: for before we depart, by faith in the blood of Ieſus Chriſt we are purged from all ſin.

I know that the 110. Chap. of Auſtins Enchiridion is objected touching the threefold condition of the ſoules departing: Auguſtine vinaicated.that ſome goe hence very evill: ſome very good, but others betwixt both, and ſo according to their merits are kept in hidden receptacles either in reſt or paine unto the reſurrection. But I doubt whither Auſtin ever p. 357ſaw that Platonick Chapter: and doe beleeve it was foiſted into the Enchiridion by ſome body elſe: my reaſon is, becauſe Auſtin in other places doth expreſly ſpeak but of two conditions of them that die, and of two places after this life, altogether denying a third. As through one, ſaith he, all go to condemnation: Lib 1. de peccat. M… rit. c. 28. Lib. 5. hypogn. circa medinm.ſo all by one to justification. Neither is there any middle place for any: but he that is not with Chriſt muſt needs be with the Divell. More clearely in another place. The faith of Catholicks doth by divine authority beleeve, that the firſt place is the kingdome of heaven, from whence, as I ſaid, the unbaptized are excluded. The ſecond GEHENNA or hell, where all apoſtates, or infidels ſhall feele eternall torments. A third we are altogether ignorant of, for we finde it not mentioned in the Scriptures of God. And againe: Serm. 14. de verb. Apoſtoli.I have given no diviſions of places, ſave ONELYONLY OF TWO, &c. So likewiſe: There is left no middle place between the right hand and the left.

To returne to the particle foreign, henceforward, although it be not applyed in the leaſt to the houre of death: yet the aſſertion of the Saints happineſſe remains certaine and true, even from the very inſtant of death, not onelyonly by many Scriptures before alleadged, but from this place: Purgatories fiction reſuted.for it is not ſaid foreign they that were dead, but foreign they that die, in the preſent tenſe. Therefore ſo ſoone as the godly are dead, they are bleſſed. Thus Purgatorie is hence notwithſtanding excluded.

But what then is meant by henceforward? We are to obſerve that the time of this Third Act, is the time of the reformation and deliverance of the Church from Popery by the three Angels: from henceforward therefore, that is, The Authors opinion touching the particle hence forward.from the time the three Angels publiſhed the everlasting Goſpell againſt Babylon and Antichriſt, Bleſſed are the dead that die in the Lord, that is, they not onelyonly are or ſhall be ſo: but the three Angels ſhall publiſh and preach the ſame, refuting the heatheniſh fiction of Purgatory, Satisfactions and Indulgences. For theſe Angels ſhall not onelyonly teach that Antichriſts Bulls are vaine, but alſo prove by the Scriptures of God that the paine of Purgatory is a wicked and feined imagination, there being no ſuch place: And as hereby the godly ſhall be freed from that errour and vaine feare: ſo Antichriſts gaine ſhall be much leſſened.

Yea ſaith the spirit, that they may reſt] This is the third. The holy Ghoſt ſeems to adde two reaſons of their bleſſedneſſe: ONE is, becauſe they rest from their labours, to wit, which they have ſuffered in this life, for, they have attained the end of their labours and combats, henceforward enjoying everlaſting reſt: The other, becauſe their workes follow them, by a metalepſis, for, becauſe they now have the fruit or reward of their workes, which was laid up in heaven for them. The merit of workes is not here eſtablished, but ref…tedIt appeares that both reaſons are taken from runners in a race, who having attained the marke, enjoy a twofold benefit: reſt and reward. So foreign that, is here put for the cauſall foreign becauſe they reſt, &c. Their workes are ſaid to follow them, or foreign with them (as it is in the text) being as it were the followers of faith in this life. Hence the merits of workes are rather overthrown then eſtabliſhed. For ſeeing they follow, therefore they merit not, otherwiſe they ſhould goe before as cauſes. Rom. 6.23.Rom 6:23Now they draw with them a free reward, becauſe the gift of God is eternall life.

The third Part of the Chapter. Of the Harvest and Ʋintage of the laſt iudgement.

14 And I looked, and behold a white cloud, and upon the cloud one ſate like unto the Sonne of man, having on his head a golden crowne, and in his hand a sharpe ſickle.

15 And another Angel came out of the Temple, crying with a loud p. 358voice to him that ſate on the cloud: Thruſt in thy ſickle, and reape, for the time is come for thee to reape, for the harveſt of the earth is ripe,

16 And he that ſate on the cloud thruſt in his ſickle on the earth, and the earth was reaped.

17 And another Angell came out of the Temple which is in heaven, he alſo having a …harpe ſickle.

18 And another Angell came out from the Altar, which had power over fire, and cried with a loud cry to him that had the sharpe ſickle, ſaying, Thruſt in thy sharpe ſickle, and gather the cluſters of the vine of the earth, for her grapes are fully ripe.

19 And the Angell thruſt in his ſickle into the earth, and gathered the vine of the earth, and caſt it into the great winepreſſe of the wrath of God.

20 And the winepreſſe was troaden without the city, and blood came out of the winepreſse, even unto the horſe-bridles, by the ſpace of a thouſand and ſixe hundred furlongs.