The Key of the Revelation, Part 2 · Section 8

The Key of the Revelation · Part 2 · Section 8

p. 76Concerning the company of 144000 ſealed virgins of the Lambe.

THE Company of virgins, the followers of the Lambe ſtanding At the 14. Chapter.on mount Sion, and the ſame ſelect company out of the p. 77Gentiles put in the place of Iſrael, of which mention is made at Chap. 14.the beginning of the ſeventh Seale (for it is deſcribed as there we obſerved in a double viſion, for to joyne the propheſie of the Seales with the propheſie of the Little booke) doth ſignifie the Church which in the mideſt of the Papacy continued faithfull to the Lambe, and a Virgin under Babylon: the native and not degenerate progenie of the twelve Apoſtles Apoſtolically multiplyed; and which likewiſe alone was taught after the example of the heavenly Quire purely and rightly to honour the Lambe and his Father with the Evangelicall ſong. Which none of the followers of the Beaſt, as ill hap was theirs, could learne. Alſo a people not addicted as the followers of the Beaſt to any one Sea, but accompanying the Lambe whither ſoever he was to go. And to conclude, often and ſharply admoniſhing the worſhippers of the Beaſt concerning the Evangelicall worſhip preſcribed, and Gods ſeveritie manifeſted againſt Idolaters; and warning all at length to withdraw themſelves with ſpeed from commerce therewith, except they will periſh eternally. This is the ſumme of the viſion. Now let us open the text according to the rule thereof.

And I looked, and loe a Lambe ſtood on mount Sion, and with Verſ. 1.him an hundred forty and foure thouſand.

By the number an hundred forty and foure thouſand, or twelve times twelve thouſand it appeareth, that the ſame company is here deſcribed which was ſealed at the beginning of the ſeventh Cap. 7. v. 4.ſeale; to wit, that legitimat… not degenerate off-ſpring of the Apoſtles, bearing this number of twelve as the Enſigne of their pedegree. Let the Reader remember what we have there noted.

Mount Sion alſo was the throne of the Kingdome of David and the ſame is called the Citie of David becauſe having taken it from the Jebuſites, he had built it without with new wals, within with a royall tower, ſtreets, and courts. Therefore here parabolically uſed, it will ſignifie that part of the earth which Chriſt, having vanquiſhed the Dragon, had made the habitation of his Church, that is, the Chriſtian world. In this world the Virgine Church hath her manſion, and even there ſhe keepeth her faith and undefiled chaſtitie with the Lambe, when the Beaſt ſeemed to have polluted and trodden all under foot with adulteries and p. 78ſlaughters, and to have left nothing ſound and untainted.Chap. 14.

Having the name of the Lambe, and the name of his Father written in their foreheads.

Theſe words, the name of the Lambe, are ill left out in ſome copies, which the Vulgar, Primaſius, Andreas, Aretas, the Complutenſe Edition, and the Syriacke interpreter doe acknowledge; ſo that it is the true reading, is not to be doubted: but that the matter it ſelfe doth require that it be ſo read, will evidently appeare in the courſe of the interpretation. For the alluſion is (as we have noted in the hiſtory of the Beaſt) to the ancient cuſtome, whereby as well ſervants as ſouldiers were known in times paſt by their Maſters and Generals name or brand marked upon them; and the ſervants indeed on their foreheads eſpecially: (as witneſſeth Rodiginus, lib. 5.33.) but ſouldiers in their hands, Vegetius lib. 2.5. Souldiers marked with enduring brands, and inſerted into the muſter rolles are w…nt to ſweare. Aetius alſo, lib. 8. 12. They call them brands which are marked upon the face or other part of the body, ſuch as are in the hands of ſouldiers. But of the marking of ſouldiers Lipſius inſtructeth us more fully, lib. 1. de milit: Rom Dialog. 9. (The Romans) did ſtampe their young ſouldiers when they were firſt entered under their **Principibus.Generals and did marke them in the skinne: theſe were true brands and imprinted in the hands of the ſouldiers, they were marked with the name of the **Imperatoris.Emperour. Hence Auſtin calleth it the Kings marke, and Chryſoſtome, foreign. This is derived either from this that in …lmes paſt the name of the **Emperour.Generall was wont to be written upon the ſhields, ſpeares and Standards, and by that example in the skinne; or from conſecrations: for thoſe whom they conſecrated or entered to God they burned them with markes. To returne to the purpoſe therefore: they beare the name of the Lambe and his Fa…her in their foreheads, which breake not their faith whereby they have bound themſelves in Baptiſme to the Lambe as their Generall and Lord, and to his Father, and doe not backſlide to the worſhip and pompes of Satan and his Angels, which once they renounced. For ſo anciently (that I may in this place bring in that for a further light to the things to be ſpoken of) the ſhort forme of renunciation in Baptiſme was conceived in moſt Churches, **See conſtil. Apoſt l. 7 c 4…. Cytil. Hi…roſ. Catech. myſtagog 1. Cſt…yſoſt. Hom. 21. ad popul Antio…h.foreign, I renounce Satan and all his workes, and his p. 79pompes, and all his worſhip. In many, and thoſe moſt ancient Chap. 14.Liturgies it is added **Conſtit. Apoſt. Ibid.foreign, and his Angels. In others **Tertu…. de ſpectac. cap. 4. Ambr. He…am. lib. 1. cap. 4.And all his inventions, and all under him. And others in the ſame ſenſe **Author conſtit. Apoſt. Ibid. Ambroſ. de its qui myſter. initiant. c. 2. Hieron. ad cap.And his world. All which may be conveniently expreſſed in the Apocaliptique ſtile: foreign, I renounce the Dragon and all his power, that is, as Cyrillus Alexandrinus doth declare the forme of Baptiſme. I forſake the rabble of Devils, I rei…ct all their pompe and worſhip. The Church of Rome was a little more briefe here then others, For with it there is mention onelyonly of Satan his pompes and workes, where under the name of Satan, as it were the Prince it underſtandeth his Angels alſo, and under the name of pompes and 5. Mat. lib. 7. cont. Iul.workes it meaneth Idolatrous worſhip and all the furniture thereof.

Now that the Sacrament of Baptiſme, by which we ſolemnly profeſſe ſaith to the Lamb… and his Father, and by which we take upon us their name and are called Chriſtians, is the ſeale of the Lord, the Fathers every where declare and that from the Primitive Church. Hence is that of Origen, Let us beare the immor…all Hom 8. Indivers places of the Goſpel.Lavour in our foreheads. When the Devils ſhall ſee it they will tremble. Auguſtine alſo calleth it **In Ioan. tract.The royall marke, the Emperiall marke, the marke of the Redeemer. The ſame moreover …each 6. ſecundi. contra Petilianum ultimo. primi contra Cr…ſconi. um 30. & al…bi. See him alſo 6. de Baptiſ. c. 1. Epiſt. 23. 50. 200.that this ſeale is aboliſhed, and as it were blotted out by Idolatrie and Superſtition. Tertulli…us de ſpectac. Cap. 4. Treating concerning Baptiſme under the name of a S…ale: When, ſaith he, we entering into the water, profeſſe the Chriſtian faith in the words of the rule thereof, we make proteſtation with our mouth that we renounce the Devill, and his po…pe, and his Angels. What will be the chiefe and principall thing wherein the Devil and his pompes and Angels are reckoned, but Idolatrie? And Chap. 24. Doe we not forſake and make voyd the Seale by making voyd the witneſſing thereof? And of the ſame kinde is that lib. Idololat. Cap. 19. There is no agreement betweene the marke of Chriſt and the marke of the Devill. Likewiſe Auſtin Tract. 7. in Ioan He hath loſt the marke of Chriſt, he hath received the marke of the Devill. Chriſt will have no partner, he alone will have poſſeſſion of what he hath bought. With theſe Iſidor. Origen. lib. 18. cap. …9. de ſpectaculor… execratione. He denieth God which dareth to do ſuch things, and he is become a rev…lter from the Chriſtian faith which againe p. 80coveteth that which he hath heretofore … in his Baptiſme, Chap. 14.that is the Divell, and his pompes, and workes.

Therefore all they which ſhall have received the marke of the Beaſt, have refuſed Chriſts, and his Fathers, they have forſaken it, made it voyd, and are accounted as if they never had received it. OnelyOnly thoſe 14,000. which had not fled over to the Campes of the Beaſt, but did cloſely ſticke to the Lambe, doe ſhew the Lords Marke as yet in their foreheads.

One thing remaineth yet to be remembred; to wit that, that although the ſealed in both places, as well here as Chap. 7. be the ſame; yet the reaſon of the ſeale is not the ſame in both; and that in regard of the different end of ſealing. For there the matter of protection was handled; here of ſervice and fealtie. But it is not neceſſary that therefore we ſeeke another ſeale there, plainly different from the Sacrament of Baptiſme. For Baptiſme performeth both. For, beſides that ſeale which is of our profeſſion, God addeth moreover another, to wit, the ſeale of his grace, whereby he acknowledgeth thoſe for his who are baptized, and taketh them into his protection. This therefore, except I be dece…ved, is handled in the former viſion, of the ſealed, the other in the preſent. And it favoureth this interpretation that Clemens Alexandrinus in Euſebius lib. 3. cap. 17. calleth Baptiſme foreign, a perfect ſafeguard: Alſo that Nazaanzen orat. ſunct. Baptiſ. ſaith that the ſame is called a Seale, foreign, becauſe it is a preſervation. To conclude that of Baſil. Exhort ad Baptiſ: Except the favour of the Lord be ſealed upon thee, except the …ngel doe take knowledge of the marke upon thee, how ſhall he fight for thee, or defend thee from thine enemies? Where Nicetas the Scholiaſt, Becauſe being thereby marked we are acknowledged to what Lord we belong, and are kept ſafe from ſnares. Now let us proceed to the re….

And I heard a voyce from heaven, as the voyce of many waters, Verſ. 2.and as the voyce of a great thunder: and the voyce which I heard was as of harpers harping with their harpes.

And they ſung as it were a new ſong before the throne and before Verſ. 3.the foure Beaſts and the Elders, &c.

He declareth indeed the voyce and the ſong of the Coeleſtiall Angels, glorifying the Father and the Lambe; after which manner they are read to have done, when firſt the Lambe had undertaken p. 81Chap. 5.11.to unſeale the booke of propheſies. And having reſpect to Chap. 14.theſe Angels, anon he ſaith, verſ. 6. And I ſaw another Angel flie in the midſt of heaven, that is, another beſides one of thoſe ſingers. For he hath made m…ntion of no Angell before this, except we ſhall ſay, thoſe muſicians to have been a Quire of Angells.

Now the voice of many waters, and like thunder, ſignifieth, none other thing then the voice of a very great multitude: ſuch as was wont to be heard in the Temple while it flouriſhed, of the Levites the ſingers, ſinging praiſes to God with the voyce and muſicall inſtruments. By reaſon of the multitude of whom, together with the acclamation of the people, a ſound was made like the roaring of the Sea or the noyſe of Thunder. It is no conjecture, but a manifeſt thing; becauſe that in the tryumphant Song, Chap 19. 6. where the parable is all one, it is cleerely expreſ…ed. I heard, ſaith he, as it were the voyce of a great multitude (marke a great multitude) and as the voyce of many waters, and as the voyce of mightie thunderings, ſaying, Halleluia. Hence in Ezechiel, Chap. 43. 2. where in the Hebrew it is ſimply, His voyce (that is, of the God of Iſrael) as it were the voyce of many waters, the Septuagints paraphraſtically render it, foreign, the voyce of his hoaſt as it were the voyce of many doubling. The Chalde likewiſe, The voyce of thoſe that prayſe his name, as the voyce of many waters. Adde that out of the ſame Prophet concerning the Cherubins, Chap. 1. 24. I heard, ſaith he, the noyſe of their wings like the noyſe of great waters, as the voyce of the Almighty, the voyce of ſpeech, as the noyſe of an hoaſt. To conclude from this nation it is, that that which in Daniel is the voyce of a multitude, by Iohn is put the voyce of many waters in the deſcription of the perſon of the Sonne of God in the beginning of the Revelation expreſſed out of Daniel. For that Dan. 10.6.Dan 10:6which Daniel hath, his feet like in colour to polliſhed braſſe, and the voyce of his words, like the voyce of a multitute: that Iohn declareth, Revel. 1. 15.Rev 1:15his feet like unto fine braſſe, as in a burning furnace, and his voyce as the ſound of many waters.

Furthermore, the ſong is a new one, ſuch as is ſung to God after Chriſt is exhibited to the world. Wherein indeed to him that ſitteth upon the throne, and to the Lambe, together and alone, redemption, power, riches, wiſedome, ſtrength, honour, glory, and bleſſing, are religiouſly and Evangelically aſcribed. The forme p. 82of this ſong is extant, Chap. 5. and that by the title of a new Chap. 14.Song: that it can ſcarce be doubted but that reſpect is here had Cap. 5.9.thereto, ſince no where elſe in this Booke mention is made of a new Song. The Lambe, ſay they, which was ſlaine is worthy, Cap. 5.12.(that is, as before is a little more plainly ſaid, by the Elders and Beaſts, becauſe that he was ſlaine) to receive power, riches, wiſedome, Verſ. 13.and ſtrength, and honour, and glory, and bleſſing. Therefore to him that ſitteth upon the throne, and to the Lambe, be bleſſing and honour, and glory, and ſtrength, for ever and ever, Amen. This is the ſhort forme of the new ſong, which if God ſhall at any time make me more fully to underſtand, I will happily more largely explaine it, for it is deepely ſetled in my minde, that the whole myſterie of Evangelicall worſhip is in it contained.

As concerning the preſent purpoſe, it ſeemeth to be called new, either as it were another or divers from that which was …ung before Chriſt was ſent (for under him according to that ſaying of the Apoſtle, Old things are paſſed away and behold all … Cor. 5. 17.things are become new:) or for the new benefit at his coming granted to none of the former ages of the world, but onelyonly to theſe laſt times. For which benefit indeed God afterward **foreign.is honoured by thankeſgiving, as well by Angels, as by men. And to confirme this reaſon of the name, as well that of Eſay will ſerve, Chap. 42. 9. 10. I declare new things, ſing to the Lord a new ſong: the which title alſo of a new ſong divers times occurreth in the Pſalmes, not other wiſe to be underſtood, as it ſeemeth, then of that whereby the Divine power is prayſed for ſome new benefit eſpecially of delivery (according to that Pſalme 40. verſ. 2. 3. He brought me up out of an horrible pit, &c. and hath put a new ſong in my mouth) or at leaſt becauſe according to the cuſtome of ſuch ſongs, it is ſung with extraordinary gladneſſe and joy. That both theſe agree with the Evangelicall ſong I need not ſtrive to ſhew in many words: the matter is plaine.

And no man could learne that ſong, but the one hundred forty and Verſ. 3.foure thouſand which are bought from the earth.

In the whole Chriſtian world there is no man that hath skill to ſing the ſong of the Angels, as long as the Beaſt bare ſway, but thoſe which be of the number of the one hundred forty and foure thouſand ſervants of the Lambe: for theſe onelyonly without any ſpot of Idolatry, doe glorifie the Father and the Lambe upon the p. 83earth, as the bleſſed Angels in heaven doe; even the very ſame Chap. 14.thing which in the Lords Prayer that it may be done of all, the Church inceſſantly beggeth of the Father. Thy will be done in earth, as it is in heaven. So that a platforme or abſolute example of the lawful and perfect worſhiping of the Divine power cannot be taken from any, but from the inhabitants of heaven.

Theſe are they which are not de…iled with women, for they are Verſ. 4.Virgins.

That is, they converſe not with unchaſte women or harlots. But what manner of women are theſe? Surely not ſuch as are commonly called ſo, but Cities, according to the uſuall phraſe of the Prophets; and thoſe indeed of Chriſtian name, but addicted to idols whoſe Queene is that great Babylon called the Mother Chap. 17. 5.of Harlots, with whom the Kings and inhabitants of the Earth commit fornication. With ſuch, thoſe who are of the company of the Lambe have not converſed, that is, they have not defiled themſelves with Idolatrous inceſt. For they are Virgins, that is, free from all ſpot of Idolatry. For the reaſon of analogie doth altogether require that theſe be called Virgins in the ſame ſenſe, wherein the reſt, the Kings and people are ſaid to play the Harlots with Babylon. Furthermore, ſince that Babylon is called the Mother of Harlots, it followeth, that her daughters, the other Cities, be likewiſe petty harlots, with whom the inhabitants ſubject to each of them may be defiled with ſpirituall fornication.

Theſe are they which follow the Lambe whither ſo ever he Verſ. 4.goeth.

That is, they faithfully cleave to him, and forſake him not upon any occaſion; the Metaphor being drawne from them which never depart from the ſide of ſome one, but accompany him in every place. Or thus: in what Citie, Region, or Territory ſo… ver the Lambe ſhall ſet up his tent, thither they follow him: contrary wiſe other men, who although they be called Chriſtians, yet except the Lambe ſhall abide at Rome the ſeat of Peter, they will not ſeeke and follow him any other where.

Theſe are bought among men, being the firſt fruits (foreign) unto Verſ. 4.God and to the Lambe.

That is, redeemed out of the other prophane multitude, that they ſhould be a ſacred peculiar to God and the Lambe, like the p. 84firſt fruits. Neither doe foreign or primitiae ſignifie onelyonly firſt Chap. 14.fruits, as it is commonly conceived, but alſo whatſoever being exempt from prophane uſes is conſecrated to God; to wit, the very ſame that in Hebrew foreign is, by which name, the Scripture comprehendeth, as well the tenths themſelves, as alſo whatſoever oblations there were, except the burnt offerings. Whereupon Chryſoſtome calleth the tithes which Abraham payd to Melchiſedech, foreign. Irenaeus in like manner, affirmeth that the primitias firſt fruits of his creature which he ſaith even yet In Epiſt. ad Heb. hom. 12. ſee alſo the ſame Hom. 35. in Gen.God requireth for himſelfe in the Church, ought to be no leſſe then a tenth part: ſince Chriſt, ſaith he, hath not diſſolved the naturall things of the Law, but hath enlarged them; and ſince Chriſtians have not a leſſe, but a greater hope then the Iewes. See him adverſ. haereſ. lib. 4. cap. 27. & 34. according to the Edition of Fev…rden. What ſay you, that Calimachus alſo in the Hymne againſt Delus, calleth the tythes accuſtomed to bee preſented to Apollo, foreign, that is, primitias decimiferas, the firſt fruits amounting to the tenth part? out of all which it may appeare, that the word foreign ſignifieth not an oblation onelyonly of firſtlings, which in Hebrew is foreign but alſo any other; and that thereupon the reaſon of the name is grounded, becauſe Gods portion is to be given to him, before any thing be ſpent for our owne uſe. Furthermore becauſe the word primitiae, firſt fruits, doth not comprehend a definition of how great or ſmall a part; hence it cometh to paſſe that the ancient Chriſtians, although they conceived their oblations ought to be no leſſe then a tenth part; yet not withſtanding they called their foreign, or oblations of fruits; foreign or primitias, firſt fruits rather then tythes; as it were by a name of libertie not of bondage. Theſe things although for the moſt part making nothing for my purpoſe, yet I was deſirous to obſerve them, that I might if I could gratifie them, who among us doe ſometimes employ their endevour in finding out of the Fathers and Councels, the antiquitie and right of paying tythes in the Chriſtian Church. In the meane time (that I may returne to that from which I have a little digreſſed) we muſt confeſſe that a more ſtrict ſignification of firſt fruits doth very well agree to this place; to wit, that the company of Virgins be called firſt fruits, in reſpect of the company of Palme-bearers which at length will follow p. 85them in a larger number. Let the judgement hereof be free Chap. 14.to the Reader.

And in their mo…th was found no lye (ſo the vulgar, Syrian, Verſ. 5.Complutenſe, Aretas, and Andreas in the Palatine Coppie, in others guile) for they are without fault.

There is no lye found. Such to wit as is found in the mouth of the followers of the Beaſt or of all the Idolaters Chriſtians by name; who pretend to worſhip the Lambe and his Father, but indeed give the honour proper to the Divine Majeſty, unto creatures: Surely, every Idolater is a lyer, when as he worſhippeth for God that which is not God. To which belongeth that of the Apoſtle to the Romans 1. 25. They changed the truth of God into a lye, while they worſhipped and ſerved the creature foreign as the Creator. Whereupon Idols are called lies, as Amos 2. 4. Their lyes have cauſed them to erre, or have ſeduced them (the vulgar hath it Idola, idols) after the which their fathers have walked. Likewiſe Eſay 28. 15. We have made a lye our refuge. R. Sal. foreign Alſo Ierem. 16. 19. The Gentiles ſhall come from the ends of the earth, and ſhall ſay, Surely our fathers have inherited (the Chalde col…erunt have worſhipped) a lye, vanitie wherein there is no profit. Shall a man make Gods unto himſelf, and they are no Gods? Hence alſo, Revel. 21. 8. Idolaters and lyers, and likewiſe, Verſ. 27. framers of abomination and a lye, ſeeme to be put foreign or as it were Synonimaes. Furthermore, ſince the Idolatry of any men whoſoever is a lye, then ſurely theirs, who in the meane time feigne themſelves worſhippers of the true Deitie is moſt properly guile, or a deceitfull lye: So that if we marke the hypocriſie of the followers of the Beaſt, in oppoſition of whom that ſealed company of the Lambe is deſcribed; the reading which hath guile will ſeeme to be preferred before the other which hath a lye; although in reſpect of the matter it ſelf there be not much difference. In the meane while, for the more full underſtanding of this place, let the Reader compare that of Zephan. 3. 13. Surely very like unto this: The remnant of Iſrael ſhall not doe iniquitie, nor ſpeake a lye, neither ſhall a deceitfull tongue be found in their mouth.

And I ſaw another Angel flye foreign in the midſt of Verſ. 6.heaven, having the everlaſting Goſpell to proach to the inhabitants p. 86of the earth and to every nation, and kindred, and t…ngus, Chap. 14.and people.

The deſcription of the Company being ended, the Hiſtory of things done, in that ſtate of the Church, as well of the Company, by the conduct of the Lambe their Captaine, as of the Lambe himſelf, againſt the traytors and enemies, followeth. The order of theſe is twofold; firſt of a threefold admonition to the followers of the Beaſt, repreſented by ſo many loud voyces of Angels; ſecondly, of revenge, by a parable of Harveſt and Vintage. The firſt of the monitory Angels is that, which he here calleth Another: another indeed, as I have ſaid, in reſpect of thoſe muſicall Angels a little before mentioned, of the number of which this Evangeliſt was not. And here we are to call to remembrance (what before I ſhewed) that the Angels in ſuch like viſions, doe repreſent them over whom they have the government; and that which is done in common or by the works of both, that is ſaid to come to paſſe, the Angels being Authors, as it were Guides and Conductors of the thing done. And hence immediatly it may be imagined, that the Angel flying ſo loftily (if ſo be that alſo ought to be eſteemed as any part of the parable) is the Ruler not of any eſtate of men whatſoever, but of a more eminent ranke, and is to uſe ſuch for the declaring of his Goſpel. Further, that Goſpel is called foreign or eternall; and that as I gueſſe not ſo much in reſpect of the future time, as the time paſt; as it were, that which was promiſed foreign, that is, à ſecul…, or from the beginning of the world; that is to ſay, that The ſeed of the woman was ſometime to breake the head of the Serpent, that is, the kingdome of the Devill, was to be deſtroyed by the coming of Chriſt, and the kingdome of God to be eſtabliſhed. In which ſenſe alſo the Apoſtle ſaith, that that was promiſed by God foreign before the world began, Tit. 1. 2. So therefore foreign ſhall be the ſame that foreign, and foreign which in Hebrew ſhould be foreign Evangelium antiq…m the ancient Goſpel: even as foreign the old waſt places, Eſay 58. 12. foreign old pathes, I…r. 6. 16. and foreign the ancient mountains, paths, waſte places, Deut. 33. 15.

Saying with a loud voyce, Feare God, and give glory to him, for Verſ. 7.the time of his iudgement is come: and worſhip him that made p. 87heaven, and earth, and the Sea, and the fountains of water.Chap. 14.

The firſt Angel calling to remembrance that now the time of the kingdom of God is at hand when iudgement is to be executed upon Idols and Idolaters; and ſo the Devils now being caſt down and deſpoyled of the Roman throne, is begun already to be put in execution: therefore he exhorteth the nations, kindreds, tongues and people, who from that time were become Chriſtians, that being mindfull hereof, they worſhip that onelyonly true God the Creator, as he is declared in the Goſpel, and that they take heed of Idols: Peare, ſaith he, God, that is, reverence and give him glory, even the glory of adoration and religious worſhip; as in the words following it is expounded. Becauſe the time of his iudgement is come, that is, wherein Chriſt by his Croſſe hath ſpoyled powers and principalities, and hath by his Apoſtles and Evangeliſts declared to the nations, which through ſo many ages he had ſuffered to walke in their own wayes, that they ſhould be converted from their Idols: if not, then at his returne from heaven, they ſhould be puniſhed with eternall death. Wherefore then ſhould Chriſtians who profeſſe faith in Ieſus Chriſt this Iudge, and triumpher over Devils returne as it were by a back doore to worſhip Idols and Devils again.

Happily the time of iudgement might be more ſtrictly taken here; to wit, for the iudgement of God before ſhewed forth upon the Dragon and his ſervants, whereby heatheniſme was overthrowne: but I had rather extend it more largely, and take it …niverſally, for the kingdom of Chriſt begun and publiſhed in the laſt times, in which Idols are not any more to be ſuffered; according to that of our Saviour in the Goſpell of Iohn, Chap. 1…. 31. Now is the iudgement of this world, now ſhall the Prince of this world be caſt out. See alſo Chap. 16. 11. From which judgement indeed Paul the Apoſtle alſo (even as the Angel here) brought an argument to diſſwade the Pagan Athenians from the worſhipping of Idols, Acts 17. 30, 31. God, ſaith he, not regarding the times of ignorance hitherto, now commandeth all men every where, to repent, becauſe he hath appointed a day in the which he will iudge the world righteouſly, by that man whom he hath ordained; having given aſſurance thereof unto all men openly, in that he hath raiſed him from the dead. Whereunto the ſame Apoſtles warning to the Lycaonians is very like, Chap. 14. 15. We declare unto you, ſaith p. 88he, that you ſhould be converted from theſe vaine things, unto the living Chap. 14.God, which made heaven and earth, and the Sea, and all things that are therein. And who in times paſt ſuffered all nations (to wit, his judgement not as yet being made manifeſt to them) to walke in their own wayes. There is to be ſupplyed, but now he publiſheth his iudgement to all. That which the Angel here hath expreſſed, ſaying, the time of his iudgement is come.

But thou wilt ſay when, and where, and by what Miniſters I pray you did this Angel execute his declaration? Certaine preambles thereof were given out, when firſt ſuperſtition began to grow in the Church, at the monuments and about the reliques of the Martyrs, as appeareth out of the Hiſtory of Vigilantius, with whom, withſtanding ſuch like ſuperſtition, many others, even of the Biſhops of that time were of opinion, witneſſe Ierom his adverſary who undeſervedly with bitter words inveighed againſt him for this cauſe. But this denunciation appeareth to be moſt manifeſtly fulfilled, from the yeere of our Lord 720, in the Greek and Eaſterne Churches, where this Evangelizing Angel did indeed flye foreign in the midſt of heaven, that is, in a loftie and high place: foraſmuch as he uſed Miniſters of his Goſpel, not of a baſe and vulgar condition of men, but of chiefeſt authoritie in the Chriſtian world; as for example the Emperours of Conſtantinople, Leo Iſ…urus, Conſtantine Iconomachus, Leo Armenius, Michael Balbus, and Theophilus, who all of them, eſpecially the firſt, did moſt ſeverely make proteſtation by their Edicts and Decrees, for the preſenting of religious worſhip to one God the Creator, againſt the worſhip of the creature, not onelyonly that which was uſed in the worſhipping of Images, but alſo about Saints, and their reliques. Let the Reader reſort to the teſtimonies which I cited out of Theophanes concerning this matter, when I treated of the two horned Beaſt. Moreover, by the authoritie of the ſecond, a Councell conſiſting of 338 Biſhops was aſſembled at Conſtantinople, and by their unanimous conſent, the adoration of Images was accuſed and condemned of impietie. Thou wilt ſay Reader that the ſentence of the Synod if it be not troubleſome to thee to reade it, is the ſelfe ſame Sermon of this Angel, and grounded upon the ſame foundation with it, according to our interpretation. For when it happened by the fraud of ſome there, p. 89which had indeed agreed with the reſt in condemning of Images, Chap. 14.and yet favoured the Invocation of Saints (neither indeed was the like conſent paſſed againſt this, as was againſt that ſuperſtition) that two Cannons, one concerning the worſhipping of Mary the bleſſed Mother of God, the other concerning the honouring of the other Saints in heaven with religious Invocation were in the beginning put amongſt the Decrees of the Councell: when Conſtantine the Emperour with the Fathers of the …ounder judgement had obſerved them, they accuſed them forthwith of errour, and in teſtimony of their judgement, cauſed them to be raſed and blotted out of the booke. Of which act, if there be any doubt, I have witneſſe; Firſt, the Author of the Confutation of this Conſtantinopolitan definition, inſerted in the Acts of the ſecond Councell of Nice. Who when he had taken upon him to confute the firſt Edition thereof, to thoſe Canons thus he ſaid: foreign. After this their Edition, ſaith he, they alſo renounced the Oblation of interceſſions acceptable to God, blotting this out of this their writing. Moreover the Acts of Stephen the Monke Apud Surium, tom. 6. nov. 28.the Pſeudomartyr; to whom, when the Biſhops which were ſent by the Emperour to confute him began to recite the Decree of the Councell: he forthwith excepted againſt the Title of the Councell, Holy: that it ought not to be called Holy, becauſe it had proſcribed holy things. Have you not, ſaith he, rent the ſacred implements adorned with Images? have you not caſt away in contempt this Epithite Saint from all the righteous, from all the Apoſtles, from the Prophets, from the Martyrs, and godly men? For it is decreed by you, ô yee worthy men, that when any ſhould repaire to any of theſe, and aske of him whether he ſhould goe: he ſhould anſwer, to the Apoſtles, to the fortie Martyrs; or if he ſhould be demanded whence he came; in like manner he ſhould anſwer out of the Temple of Theodor the Martyr, out of the Temple of George the Martyr. Are not theſe your Doctrines? How comes it then to paſſe therefore that you who have proſcribed Holy things, have aſſembled an holy Councell? Theſe things Stephen himſelf. Let us further heare the relater of the Acts of that Councell (who lived alſo at the ſame time) exclaiming againſt the ſame men tragically for the taking away of the worſhip of the Mother of God? How, ô Chriſt, ſhould I not admire thy lenitie, which no words can expreſſe? p. 90How ſhall I be able to expreſſe the depth of thy bo…ti…, which ſurpaſſeth Chap. 14.the power of any ſpeech? for theſe moſt audacious tongues have ſo farre burſt out, that they have not doubted to utter that fearefull and wicked thing alſo; to wit, that that ſame Virgin Mother of God, is not uſefull after her death, and void… of all profit, neither can be any help or ſafeguard at all. To theſe I will yet produce Cedrenus as a witneſſe. He reporteth that Conſtanti… publiſhed an univerſall law (without doubt by the Sentence of the Councell, the Acts whereof except the definition only are at this day wanting) that none of the ſervants of God ſhould be any more called A… Holy; but, that their reliques which were found ſhould be had in contempt: (leaſt they ſhould be ſuperſtitiouſly worſhipped, O Cedre…us, although they were true reliques; but if falſe, that they ſhould be caſt out of the Churches) and that the interceſſion of them is not required; for it profiteth nothing. That wicked one, ſaith he, added that no one ſhould implore the interceſſion …o not of Mary. Now let me demand of the Reader, whether he thinke not that it is cleere by theſe teſtimonies, that ſome what was Acted in that Councell againſt the worſhip of Saints and reliques? I have ſtayed ſome what the longer in proving this, becauſe it is not alike known to all as that concerning Images.

But we are not here at an end yet. Firſt, that cavill is to be taken away concerning the Epithite Saint given away by Sentence from the Iuſt, as it were by way of diſgrace and contumely. For it is manifeſt by the very definition of the Synod (which even to this day is extant in the Acts of the ſecond Nicene Councell) that the Apoſtles and the righteous are honoured by the title of Sanctitie, every where by thoſe Fathers. Therefore they are not to be thought to have ſimply forbidden that which they themſelves practiſed. But, as it may be conjectured, the name foreign (for of this onelyonly the ſpeech is) in the opinion of that age ſeemed to imply the honour of interceſſion. Whereupon, that by any means proviſion might be made againſt ſuperſtition, in common ſpeech of Churches the uſe thereof, eſpecially when they went thither to pray was forbidden. For foreign ſeemeth to be derived from foreign, by which word is ſignified foreign, …he act of worſhipping or the thing worthy of worſhip and adoration. Wherefore Heſychiu… deriveth both foreign, and foreign from foreign, I adore, I worſhip. Yea, moreover, which manifeſtly conduceth p. 91to the worſhip of the dead, it is of a common originall with foreign, Chap. 14.to ſacrifice to the dead, to celebrate their funerals, and with foreign, a celebrating of funerals, **Soule Maſſes.ſacrifices for the dead. Furthermore (that I may adde this alſo by the good leave of the Reader, and without the aſperſion of babling) it might come to paſſe, that the name foreign Saint, to the common people of the Graecians (for we may obſerve examples amongſt us of like uſe of words in a wrong ſenſe by the vulgar ſometimes) ſhould ſeeme to ſound though falſly foreign, him by whom our prayers are offered to God, that is, foreign, an Vſher and Interceſſour with God: as Gregory Nazian, calleth Chriſt the Lord; according to that of the Apoſtle to the Epheſians 2. 1…. foreign, Through him we have acceſſe unto the Father.

Whatſoever it may be; this appeareth out of the teſtimonies already brought, that by the uſe of this very word, it was at that time eſteemed that that ſuperſtition towards the Saints departed this life, was nouriſhed and cheriſhed. Which, that it might by all means and pollicie be hindred, the uſe thereof was forbidden: not indeed ſimply and univerſally, which our Adverſaries falſly alleadge; but onelyonly in naming of Temples, which were dedicated to the memory of the Apoſtles and Martyrs. For the taking away of that errour, as it ſeemeth, whereby it was beleeved either that thoſe were places of approaching to God by the Interceſſion of the Martyrs, or conſecrated to the worſhipping of them whoſe names they did beare. Therefore in ſtead of the ſurname foreign, it ſeemed fit to put in place thereof that of Apoſtles and Martyrs, indeed no leſſe honourable: whether with full conſideration and adviſe, it is his part to judge, who hath well and throughly looked into all the circumſtances of that time, and reaſons of the action. In the meane time it nothing detracteth from the virginitie or puritie of the Church, if haply ſometimes in ſuch things which belong to the way and manner of the doing of a thing, it ſhall not ſo wiſely diſcerne. For it is no matter of neceſſitie that ſhe who is chaſte, perpetually either doe, or ſpeake wiſely. For the like reaſon in a manner, the word Prieſt for Evangelicall Elders, Sacrifice for the Sacrament of the Euchariſt (not to name other the like) are commanded not to be uſed in very many Reformed Churches. And not indeed altogether p. 92raſhly, except (as it ſeemeth to ſome) the name Miniſters inſtead Chap. 14.thereof be not a name fit enough: by which although they who exerciſe a ſacred Function may be called rightly and by warrant of the Scripture; yet thereby are not Elders diſtinguiſhed from Deacons. Should we not therefore rather have called them by the Apoſtolique name Elders if we had been unwilling to call them Prieſts? But theſe things are for another place.

Furthermore, the Cry of this Angel ſounded, not onelyonly in the Eaſt, but alſo in the Weſt, though the Pope of Rome ſtormed at it; not indeed with a full mouth as there, yet with a publique and ſolemne voyce. Firſt, in the yeere 790, in the Synod of Franckford under Charles the Great, of almoſt 3…0 Biſhops, beſides Abbots and others. Where the worſhip and adoration of Images, together with the ſecond Councell of Nice, which had eſtabliſhed it, and which Pope Hadrian governed and approved by his Legates, are condemned. And again in the Synod of Paris, in the In Catal. teſt. ver. edit. 1608. pag. 1123.yeere 825, aſſembled by the commandment of Lewis: wherein it is at large declared as well by Divine authoritie, as by the judgement of the Fathers, that the adoration of Images is a wicked and ungodly thing, and that the Synod of Nice was to be rejected as guilty of ſuch ſuperſtition. Adde hereunto the Commentary ſent from Charles the Great to Pope Hadrian the maintainer of Idols, after that Councell of Franckford; that here alſo thou mayeſt acknowledge the Angel fled in the height of heaven. And ſo farre have we perceived the exhortation of the firſt Angel. Now let us hearken to the cry of the ſecond.

The ſecond Angel Proclaimeth that Rome, was turned from the Citie of God into Babylon, for her filthineſſe and multitude of idolatries, with which, having deſpiſed the exhortation of the firſt Angel, ſhe had as well defiled her ſelf, as alſo became the Author and Preſident to all Nations in her compaſſe that they ſhould do… the ſame which She did; for which cauſe, becomming now throughly lyable by reaſon of Her impenitency to the Divine judgement ordained againſt all idolaters, She was not to be any longer born withall, but by an irrevocable Decree to be deſtroyed and cut off; and that the preparation to that deſtruction is incontinently and continually made even from this cry.

And the company of the Al…igenſes and Waldenſes appeare indeed to be the Miniſters of this cry, partly by word, partly by p. 93deed; as being the firſt of all mortall men who proclaimed the Chap. 14.Church of Rome for her Idolatrie and myſticall whoredome, to be the Apocaliptique Babylon; and they the ſame alſo began her ruine; for as much as ſhe being ſo detected, forthwith a great multitude of men began to deteſt her, and privately through all the Provinces of her dominions to revolt from her; beſides, her authoritie was thenceforth daily more and more weakened, and then the ruine began to be, which ſhall not ſtay, untill at length it be come to the burning of the Citie it ſelfe. In a word, from the cry of this Angel, there beganne incontinently as it were a muſtering of holy Souldiers for the overthrow of Babylon.

Babylon is fallen, is fallen.Verſ. 8.

As if he ſhould ſay, now the foundations of the ruine of Babylon are laid. For from this time the preparation of waging warre againſt her ſhall be undertaken. He imitateth Eſay, Chap. 21.9. Who in the very ſame words, and not different occaſion of things, related the deſtruction of that old Babylon, not then come to paſſe; but as here the foundation of things being laid, he foretold that it ſhould moſt certainly come to paſſe. For as much as Eſay uttered his propheſie as the Chronologie teacheth, at the ſame time, wherein the Medes being about at length to deſtroy Babylon gained their owne libertie, having built the Citie Ec…atane under their new King Deioces, they laid the foundation of that Kingdome which proved fatall both to Ninus and to Babylon.

—Becauſe ſhe had made all nations drinke of the wine of the poyſon of her fornication.

With the wine of the poyſon of her fornication, that is, beſotted them with philters, being poyſoned win…. For foreign here, hath not the force of anger or wrath, but as it is uſed by the Seventy, poyſon; that is, they would have it aequivalent to the Hebrew word foreign which one while ſignifieth anger, another while poyſon. Hence it is that in the Seventy Deut. 32. 33. foreign, that is, their wine is the poyſon of Dragons, and the cruell venome of Aſpes. Likewiſe, Iob 20. 16. foreign, that is, he ſhall ſuck the poyſon of Dragons, the Serpents tongue ſhall ſ…ay him. Adde Pſalm. 58. foreign, their poyſon is like the poyſon of a Serpent. See alſo, if thou pleaſe, Deut. 32.24. Iob 6.4. Yea and whereſoever in the Old Teſtament p. 94the ſignification of poyſon hapeneth, thou ſhalt ſee it expreſſed Chap. 14.not above once onelyonly, otherwiſe then either with this, or the word foreign.

But there is a twofold mention made, in the Revelation foreign or of ſuch like poyſoned wine: foreign, of the wine of the poyſon of her fornication, whereby, as I ſaid, the amorous poyſon or philter is ſignified (according to which the ſame is called, Chap. 18.23. by an accuſtomed word, for that purpoſe foreign, or veneficium, poyſoning or ſorcerie) and foreign, of the wine of the poyſon of wrath; which is a potion of thoſe that are to ſuffer torment. For truly by the former hath the holy Ghoſt expreſſed the allurement of ſpirituall fornication; out of the cuſtome of harlots provoking love by their philters: this latter hath alluſion to the manner of the Iewes, who were accuſtomed to give to thoſe who were to be puniſhed by death, a cup of wine, with which there was mixt Myrrh or ſome other drugge of that kinde, that they might bring them into a ſenſleſſe ſtupiditie. For that cauſe they are ſaid to have offered to our Saviour while he was hanging on the Croſſe ſuch a like potion: but he refuſed to drinke it, Matth. 27. 34. They gave him, ſaith he, wine foreign mingled with gall, that is, foreign. For foreign and foreign are equivalent. Now the Evangeliſt by the word foreign hath ſet …orth in the generall a buter ſpecies, according to the uſe of the Seventy (with whom even Wormewood is named foreign) this Marke ſetteth downe to have beene Myrrh: And Mark. 15.23.Mark 15:23they gave unto him to drinke, ſaith he, wine mingled with Myrrh. Myrrh indeed in Hebrew foreign in Syriaque foreign hath its name from extreme bitterneſſe. And hence it cometh to paſſe, as it ſeemeth, that the Prophets in ſetting …orth deſtructions ſo often uſe the parable of the Cup: as which was wont to be offered to them that were to die, according to the cuſtome of the Nation. Thus was the cry of the ſecond Angel, whom preſently the third followeth. What new admonition he yet further addeth, let us attentively heare.

The third Angel going further then the former two, admoniſheth the worſhipp…rs of the Beaſt; how fearefull a danger hangeth over their heads, if they yet proceed in following him: and therefore he perſwadeth them, that caſting off all delay, they thenceforth withdraw themſelves from his …ellowſhip, and by p. 95this meanes they may provide for their owne ſalvation; for they Chap. 14.cannot be ſaved, who hereafter ſhall ſtick… to him. Which cry ſurely, the moſt famous of all the reſt, was accompliſhed moſt happily in the former age by the meanes of Luther, and his companions and ſucceſſours. VponUpon which that notable reformation of the Church which we ſee, hath followed; men not now ſinglely, as came to paſſe at the voyce of the foregoing Angel, but by whole Provinces and Tribes at once, every where ſhaking off the yoake of the Beaſt for the vindication and reformation of Religion.

And the third Angel, ſaith he, followed them (that is the former two) ſaying with a loud voyce, if any man ſhal worſhip the Verſ. 9.Beaſt and his Image, and ſhall receive his mark… in his forehead, he ſhall drinke of the wine of the wrath of God (foreign) which is mingled with pure wine in the Cup of his w…ath, and ſhall be tormented with fir… and brimſtone in the preſence of the holy Angels, and in the preſence of the Lambe; and the ſmoake of their torment doth aſcend up for ever and ever, and they have no reſt day nor night, who worſhip the Beaſt and his Image, and whoſoever receiveth the marke of his name.

A terrible deſcription of a terrible puniſhment, the like unto which the compaſſe of the whole Canon ſcarſe hath foreign is the potion of puniſhment, accuſtomed to be given to thoſe that are to be put to death as at the 8. verſ. we ſhewed. Meere wine, that is, not allayed with water, doth more powerfully intoxicate, and yet more if divers kindes of wine be mingled: ſuch therefore would ſome have to be underſtood by theſe words foreign, that is, of mingled wine; ſith otherwiſe he ſhould ſpeake contradictions. But I approve rather, that foreign, be the ſame with pure wine mixt with Myrrh, Gall, Frankincenſe or the like drugge of bitter taſte, which was uſed in the Cup of … as the Iewes …alled it: according to the cuſtome of the Nation; and alluding to that of the Pſalme 75. 9. according to the Seventy, foreign. Where the Chalde hath: the Cup of malediction in the hand of the Lord, and ſtrong wine, full with the mixture of bitterneſſe, thereby to take away the underſtanding of the wicked. For we have ſaid that that potion was given, that the uſe p. 96of reaſon might be taken away from him that was to die. Now Chap. 14.for that which the Septuagint have, foreign in Hebrew it is foreign Vinum rubens, red wine, to wit, which had not loſt its colour by mixture of water. For the Wines in the holy Land were red. The other parts of the deſcription are manifeſt in themſelves.

But it will here be behovefull, a little to obſerve the degrees of this threefold crie, and how the latter exceedeth the former in grievouſneſſe. For, the firſt Angel admoniſhed, of the duty alone, of worſhipping God rightly according to the preſcript of the Goſpel; he upbraided them not with the fault committed on this part. The ſecond proceeded further, he threatneth the ruine of ſpirituall fornication and that to be puniſhed by death and deſtruction inevitably: but that which he doth threaten as yet onelyonly to Babylon as the principall cauſe of the crime, not as yet to her partakers. But the third it being come to the height, denounceth horrible and hainous torments, and thoſe to have neither end nor any eaſe, to the whole traine of the Beaſt and to all which ſhall abide in his obedience. It followeth

Here is the patience of the Saints. Here are they who keepe the Verſ. 12.Commandements of God, and the faith of Ieſus.

As if he ſhould ſay, this cry ſhall be the touchſtone, of proving as well the patience as the obedience of the Saints. Of the patience ſurely, if reſting upon expectation of ſo terrible puniſhment, and ſuch as ſhall recompence all the delay, they ſhall be nothing troubled with ſo long proſperitie of the Beaſt, nor be any whit dejected in their mindes at that madneſſe of perſecution wherewith the refractory, and diſobedient to his government ſhall be aſſailed: and of obedience to the Commandements of God and the faith of Ieſus, if having heard this threatning, without further delay, they withdraw themſelves from communion with the Beaſt, and renounce his Image and Marke. Theſe are they who keepe the Commandements of God, and the faith of Ieſus, that is, which rightly and Evangelically worſhip God in the faith of Ieſus Chriſt: and therefore not unworthy to be called by the name of profeſſours of the Goſpel.

So the Virgin Church having obeyed the threefold admonition, the vindication of her againſt her enemies followeth, under the type of Harveſt and Vintage; which once being overpaſt, the p. 97bleſſed reward of the juſt is no more deferred, as that denunciation Chap. 14.from heaven beareth witneſſe, premiſed to the deſcription of both.

I heard, ſaith he, a voyce from Heaven, ſaying unto me, write, Verſ. 13.Bleſſed are the dead which die in the Lord, from henceforth: yea, ſaith the ſpirit, that they may reſt from their labours; and their workes doe follow them.

I know very many referre this heavenly declaration to the former, as it were to comfort the Saints now to ſuffer all grievous things, from the Beaſt provoked by the precedent voyce. Of which opinion lately alſo I my ſelfe was. But now having waied the matter more exactly, I incline to thinke rather that it ſhould be referred to the matters following, as it were a warning of the reſurrection and judgement preſently ſucceeding under the ſeveth trumpet; the preparation of which ſhould beginne to be taken in hand in the next viſion. So that that may be called, foreign from this time, not in reſpect of the matter exhibited in the former viſion; but the next following to be exhibited; upon which immediately, the reſurrection of the dead and the judgement ſhould follow. As if he had ſaid: Now it i…me to that which onelyonly remaineth to be fulfilled, to that time wherein the dead in the Lord ſhall be raiſed up to a bleſſed life. For in the Goſpel of Matthew 23. the laſt verſ. the Lord ſaith to the Iewes: You ſhall not ſee me, foreign untill you ſhall ſay, Bleſſed is he that cometh in the name of the Lord, that is, not from the moment of time wherein he had ſpoken theſe things, but from the time of the Paſſeover, which he went then to celebrate: after which he no more offered himſelfe to be ſeene publikely of the Iewes. Now the reaſon moving me ſo to thinke, as I ſay, is threefold. Firſt becauſe I remember not that any where in the ſacred Scripture, the day of death, but onelyonly the day of reſurrection and judgement is named a day of reward. Secondly, the denunciation from heaven, with a commandement to write, ſeemeth not to be uſed, but to ſhew ſome notable importance of matters. Certainely ſuch like commandement is no where elſe to be found, except in the beginning of the whole Propheſie. To conclude, if good attention be given to this thing declared, in ſenſe it altogether agreeth with that at the ſounding of the ſeventh Trumpet, Cap. …1. when Verſ. 18.the time is ſaid to be come, wherein the cauſe of the dead (to wit p. 98for Chriſt) ſhall be iudged, and that God ſhould give reward unto Chap. 14.his ſervants the Prophets, and to the Saints, and to them that feare his name ſmall and great, and ſhould deſtroy them which deſtroy the earth. So here, Bleſſed, ſaith he, are the dead from this time, which die in the Lord, that they …ay reſt from their labours, that is, henceforth they ſhall lead their life voyd of the former evils and calamities (whereby ſurely is intimated their freedome from enemies and Tyrants) and t…eir workes doe follow them, that is, they ſhall obtaine a moſt bleſſed reward of all their ſufferings and good deeds.

In the meane while, this interpretation being admitted, I change nothing of the ſenſe of the words foreign ſt…l underſtanding them with the followers of the former opinion, not of any whoſoever dying in the faith of Chriſt, but ſpecially of the Martyrs, who have given their lives for Chriſt (for of ſuch conſiſteth the firſt reſurrection) ſo that I thinke it may be rendered with Beza, Who die for the Lord or for his ſake. Even as Epheſ. 4.1. foreign, Priſner in the Lord, is Priſoner for the Lord; to wit, the ſame that foreign, Chap. 3 1. In which ſame ſenſe the ancients (as out of Tertullian is gathered) tooke that, 1 Theſſ. 4. 16. The dead in Chriſt ſhall riſe firſt, that is, the Martyrs, which have beene put to death for the confeſſion of Chriſt. Thou mayeſt ſee him de anima c. 55. For as much as it is known, that with the Latines the Ablative, and with the Greeks in like manner the Dative, which otherwiſe ſignifieth the inſtrument and manner of doing, doth alſo expreſſe the cauſe, for which or wherefore; as verberat odio he beateth for hatred, invidi… pulſu… eſt, he is driven away for en…y, and the like. Now ſince the Hebrewes declare this Ablative or Dative by the prepoſition …and in imitation of them, the Greeke Scripture by …, thence it cometh to paſſe that E N, alſo there ſignifieth the cauſe for which. Indeed this ſignification is more rare with this particl…; but I doubt not but a diligent obſervation will afford more examples, then I have now in a readineſſe.

So much for the declaration from heaven. Now let us ſearch out the meaning of the couple of viſions, before which we have ſaid it is praemiſed, as farre forth as we may in a future thing, and with the modeſty and ſobriety beſeeming us: and firſt of the H…rveſt, wherein the firſt degree towards the conſummation is laid. p. 99And I ſaw, ſaith he, and behold a white cloud; and upon the Chap. 14.cloud one ſitting like unto the Sonne of man, having on his head Verſ. 14.a golden crowne, and in his hand a ſharpe ſickle. 15. And a… other Angel went out of the Temple, crying with a loud voyce, to him that ſate on the cloud, thruſt in thy ſickle and reape, for the time of reaping is come, becauſe the harveſt of the earth is ripe. 16. And he that ſate upon the cloud thruſt in his ſickle on the earth, and the earth was reaped.

The name of Harveſt comprehendeth three things; the cutting downe of co…e, the gathering it, and the threſhing it. Whence it cometh to paſſe that it frameth a two-fold parable in holy Writ, and of contrary ſenſe; one while of ſlaughter and deſtruction, as it were of cutting downe and threſhing; another while of reſtoring and ſafetie, according to the property of gathering. An example of the former is obvious in Leremy, Chap. 51. 33. where he ſaith thus of the overthrow of Babylon: The daughter of Babylon is a threſhing fl…re, the time of her threſhing is come: Yet a little while and the time of her harveſt will come. Likewiſe of Eſay, Chap. 17. 3. Of the deſtruction of Damaſcus, and the overthrow of Iſrael by Tiglatbpeleſar: The fort…eſſe ſhall ceaſe from Ephraim, and the kingdome from Damaſcus, &c. ver. 5. And it ſhall be as when the harveſt man gathereth the corne, and reapeth downe the eares with his arme. But an example of the latter is ſcarſly to be found any other where ſave in the New Teſtament. The Harveſt, Luk. 10.2.Luke 10:2ſaith our Saviour, is great, but the labourers are few. Yet there are ſome, who from this underſtanding doe interpret that complaint of Iſrael in …erem. 8. 20. The Harveſt is paſt, the Summer is ended, and we are not ſaved, that is, the time is paſt wherein we thought we ſhould be ſaved, and we are not ſaved. But whether of theſe the Harveſt in this place repreſenteth, let us try out if we can, by the order of things done, which other where the holy Ghoſt hath repreſented concerning the ſame times of the Church.

The treading of the winepreſſe, which is performed in the Vin…age ſucceeding this Harveſt, that it is the ſame with that bloody ſlaughter executed by him that …itteth upon the white horſe, Chap. 19. 11. is manifeſt out of that which is added to the deſcription of the ſame horſeman, v. 15. He it is which treadeth the winepreſſe of the fiercen…ſſe and wrath of Almighty God. And now p. 100this being granted and ſet downe, it muſt needs be, that the propheticall Chap. 14.parables, which together immediately prevent both, and no other viſion coming betweene, either ſet forth the ſame matter, or if divers, yet notwithſtanding by ſome meanes conjoyned and tied together. Since therefore here that Harveſt goeth next before the Vintage; and there the preparation of the marriage of the Lambe, together with the deſtruction of Babylon, goeth next before that cruell ſlaughter: it muſt needs follow, that either that preparation or deſtruction are the Harveſt which we ſeeke, or belong to the ſame with the Harvest, or the Harveſt with them.

If we ſhall ſay the deſtruction of Babylon is the Harveſt, that would as well be agreeable enough to the nature of the type which doth ſignifie the cutting dow…e and threſhing; as alſo eſpecially it would agree to the example of Ieremy foretelling the fall of old Babylon alſo by the ſame figure. The place is that which I cited a little before: The daughter of Babylon is as a threſhing Ier. 51.33.Jer 51:33floore, the time of her threſhing is come: Yet a little while and the time of her Harveſt will come. Moreover ſince both, as well the Harveſt as the Vintage, for as much as they make an end of the yeere, ſetteth forth the end and conſummation of things; but the Harveſt goeth before the Vintage in time: therefore, if it had beene plainely knowne, that both ſerved to ſignifie the conſummation of the Romane Tyranny; ſurely the Harveſt might very fitly ſet forth the overthrow of the City it ſelfe, as it were the firſt fruits of the full deſtruction; the Vintage ſucceeding the Harveſt, the ruine of the whole Kingdome of the Beaſt not any long diſtance following it.

Neither indeed is there any thing that might let this accommodation, but this one, that the deſtruction of Babylon, is not upon triall found out to goe next before that cruell ſlaughter expreſſed alſo by the repreſentation of vintage, Chap. 19. as hitherto we have preſuppoſed, but another event of things (as it ſeemeth following the deſtruction of Babylon) to wit, the preparation of the marriage of the Lambe, or the adorning of his Bride. Shall not therefore the Harveſt be to ſignifie that preparation, or (if this agree not) ſome matter to be therewith done? But thou wilt ſay, what manner of preparation is that of the Bride? or what is that which is to be done together therewith? Surely, I p. 101yet ſee not, what other thing that preparation of the Bride can Chap. 14.be, but that converſion of the Iews and gathering of Iſrael ſo long agoe expected; of her which long ſince (according to the parable of our Saviour) being invited to the marriage of the Kings ſonne, refuſed to come; but now at length being ready and Matth. 22.1.Matt 22:1prepared maketh haſte. For it ſeemeth the Gentiles cannot be called that Bride, ſince they now long agoe and for many ages have been marryed to Chriſt. Therefore they are the Iews who as yet are expected to come to be the Lambes wife. Now with this converſion and returne of Iſrael (whereby ſhe ſhall be choſen into the Virgin company of the Lambe, and made a part thereof) there ſhall be joyned the cutting down or overthrow of the Turkiſh Empire: according to that which is read at the ſixt phyall, but in another figure, The waters of that great river Euphrates are to be dryed up, that the way of the Kings of the Eaſt might be Cap. 16.12.prepared. For the time of this phyall moſt directly agreeth to the time of the preparation of that Bride; ſince even as that is ſet between the overthrow of Babylon, and the laſt ſlaughter of the enemies; So this phyall commeth in the midſt between the phyall which is powred out upon the throne of the Beaſt, and the laſt phyall: for the Church of Chriſt as by the converſion of Iſrael it will prove as it were double: ſo either part ſeemeth ſhall have a proper and peculiar enemy at that time; that, the Romane Beaſt of an uncircumciſed originall: this, the Muhammedan Empire of a circumciſed ſtock, and ſprung from Iſmael, ominous to the generation of Iſaac, the overthrow of both being to be accompliſhed under the coming of Chriſt, why may not the Harveſt ſerve for the repreſentation of this, and the Vintage of that?

Moreover, that propheſie of Ioel whence either repreſentation as well of Harveſt as of Vintage is taken, though it give no ſtrength, yet at leaſt it will yeeld ſome colour to the interpretation of Harveſt. For it is manifeſt even out of the firſt words of the propheſie, that there the time of Iſraels converſion is handled. In thoſe dayes, ſaith he, and in that time in which I ſhall bring again the captivitie of Iud… and I…ruſalem; …. I will gather together Ioel 3. 1.Joel 3:1all Nations into the valley of Iehoſaphat, and I will plead with them there for my people and mine heritage Iſrael, whom they have ſcattered among the Nations, and parted my Land. Then it followeth in the **Hypotypoſi.typicall deſcription of the warlike preparation: Put p. 102ye in the ſickles, for the harveſt is ripe: come and get you down, for Chap. 14.the preſſe is full, the fatts overflow, for their malice is great. Howſoever Chap. 13.therefore, in this application of the figure of Harveſt, we may obſerve this, that the matter to be done is ſo, that both the notions of harveſt, as well of cutting downe and threſhing, as of gathering, may agree unto it; this, on the behalfe of Iſrael to be gathered into the barne of the Church, that, of the ſlaughter of the enemies to come to paſſe joyntly therewith, yet notwithſtanding ſince the laſt vindication of the Church againſt the enemies is here handled, therefore I am altogether of opinion that the ſence of cutting down and threſhing is to be preferred.

But whatſoever the Harveſt may be, ſurely the deſcription proveth that the Lord thereof and the Author of the reaping ſhould be Chriſt himſelfe the King. For is there in the whole Scripture attributed to any King beſides him, that title of the Son of Man with a cloud for his Chariot? So that it is in no wiſe ſafe in my judgement to wreſt that to any other meaning. It ſeemeth rather to be gathered that the power of the Divine Majeſtie in accompliſhing that Harveſt, as alſo in the next enſuing Vintage, ſhall be more conſpicuous and notable, then hath happened in any works hitherto, of thoſe which are done in the names only of Angels.

Hitherto we have gueſſed at the meaning of the Harveſt; let us proceed now to the Vintage: which, as in the ſeaſons of the yeere it is accuſtomed, ſo here for order, it is agreeable to reaſon that it follow the Harveſt.

And another Angel came out of the Temple which is in heaven, Verſ. 17.he alſo having a ſharpe ſickle. 18 And another Angel came out from the Altar, which had power over fire: and cryed with a loud voyce to him that had the ſharpe ſickle, ſaying, thruſt in thy ſharpe ſickle, and gather the cluſters of the vine of the earth; becauſe her grapes are fully ripe, 19 And the Angel thruſt in his ſickle into the earth, and gathered the vine of the earth, and caſt it into the great wine-preſſe of the wrath of God: and the wine-preſſe was troden without the citie, and the blood came out of the wine-preſſe even unto the Horſe bridles by the ſpace of one thouſand and ſixe hundred furlongs.

This is the deſcription of the Vintage. At the interpretation whereof we ſhall ſo much the more certainly levell, by how much p. 103the ſignification of the parable is here leſſe doubtfull, and the deſignment Chap. 14.of the treading of the cluſters of grapes more pla…e. For truly, the treading of vintage in parabolicall Scripture conſtantly ſignifieth a cruell, bloody, and deadly ſlaughter. This firſt. Furthermore, that this ſlaughter, here handled, is the ſame with that great ſlaughter, Chap. 19. (as a little before I ſhewed) thoſe words concerning the treading of the wine-preſſe of Gods wrath Cap. 19. 15.put in to the deſcription thereof doe declare. Therefore it will be the ſame alſo with the warre of that great Day of God Almightie at the laſt phyall. With which that that deadly ſlaughter, Chap. 19. is the ſame, this maketh it out of doubt, that both of them are the laſt ruine of one and the ſame enemy. For each of them are to fall at the laſt upon the Beaſt, the falſe Prophet, and their confederates. But their laſt ſlaughter can be but one. Now if our vintage ſhall deſigne the ſame ſlaughter with them, it muſt needs reſt upon the ſame enemies with them: therefore upon the Beaſt and falſe Prophet. The vine therefore or viney…rd of the Earth, whereof here is mention, is the dominion of the Beaſt. The grapes ripe for gathering, are the followers of the Beaſt ſwelling with blood guiltineſſe, ripe for judgement. To conclude, the veſſell or winepreſſe, is the place of ſlaughter. The ſame forſooth which at the ſeventh viall being interpreted in Hebrew is called Armageddon; happily becauſe there at the univerſall ſlaughter of the Beaſt the troopes or bands ſhall be deſtroyed. For **See Druſius Praeterit. lib. 10. pag. 434.Arma foreign ſignifieth deſtruction; Gedon or Geddon foreign a troope, army, or their Army. * He gathered them, ſaith he, into a place which is called in Hebrew Armageddon (the books of Plantines Printing are with a ſingle Δ Armagedon) and the ſeventh Angel powred Chap. 16. 16.out his phyall into the aire: and there came a great voyce out of the Temple of heaven, from the throne ſaying, It is done.

Now where this wine-preſſe or place is like to be, for treading of the grapes, is yet in Gods ſecret, and therefore not by us too curiouſly to be ſearched out, nor determined, untill either the event it ſelf ſhall manifeſt it, or the ſtate of things neerer thereunto, ſhall haply yeeld ſome marke. Yet this we may lawfully tell without the reprehenſion of raſhneſſe; out of ſo diligent a dimenſion of the ſpace through which the ſlaughter ſhould extend, it may ſeeme, the holy Ghoſt pointeth his finger to ſome ſuch Region, as may extend a thouſand and ſix hundred f…longs in p. 104length. For by ſo many furlongs he enformeth the ſlaughter ſhall Chap. 14.be made without the Citie. That is, if I be not deceived, in the Region or Dominion of the Citie. Hence it commeth to paſſe, that ſome by that circuit thinke the Holy Land is meant, as which comprehendeth exactly ſo many furlongs in the length thereof, that is, two hundred Italian miles, but not above an hundred and threeſcore Gracian; which to be the length of the Holy Land, Ierome relateth in his Epiſtle to Dar…anus. For the Gracians, ſay they, meaſured their miles by ten furlongs, every of which was an hundred paces; now a pace (which they call Orgya a faddom) is ſixe Romane foot: ſo in the whole a Grecian mile contained 6000 Romane foot. On the contrary the Romanes define a pace by five foot, a furlong by 125 paces, a mile by eight furlongs, that is, only 5000 foot. Whence it commeth to paſſe, that the Grecian mile, although it agree with the Romane in the number of 1000 paces, yet it is greater by a fift part then the Romane. By which means 200 Romane miles make not above 160 Grecian. This is the ſumme of the account. Furthermore, this addeth no little weight to the conjecture, that the name of the place is expreſſed by an Hebrew word Armageddon, as if it were to come to paſſe in the land of the Hebrews. But by what means ſhall this be brought to paſſe? Surely, to thoſe that conceive Antichriſt ſhall come out of the Eaſt, this opinion is eaſie and prompt enough; to us not ſo; except any one haply may thinke it likely, that the falſe Prophet after the overthrow of Rome ſhall remove into the Eaſt, and Seat himſelfe there. Indeed there are ſome of the ſervants of the Beaſt themſelves who affirme this; to wit, that the Pope of Rome ſhall have his Seat at Ieruſalem before the laſt Day of Iudgement. For indeed it cannot be affirmed with any likelihood of truth, that the Beaſt, his affaires at home in the Weſt being in ſuch ſtate and danger as is ſuppoſed, ſhould again (as long agoe in the expedition to Ieruſalem) Lead an Army into Paleſtine, leaving ſo many enemies at his back; and there at length utterly be aboliſhed. Moreover, leaſt we who affirme Antichriſt to be in the Weſt ſhould be inferiour in this reſpect, to them who affirme him to be in the Eaſt, there is a place likewiſe neere at hand, to which the ſaid number of furlongs in like manner agreeth; for example Stato della Chieſa, or the large poſſeſſion of the Romane Church, which from the Citie of Rome, to the furthermoſt p. 105mouth of the River P…, and the Mariſhes of Verona, extendeth Chap. 14.the ſpace of two hundred Italian miles, that is, 1600 furlongs.

But whither goe I? let us ceaſe to be (as happily hitherto▪ we have been) too curious. Let us deſcend to other matters, which will be more worth our labour. And ſo let the Reader firſt marke this: that here the Cutter of the cluſters of the Vine, is not the ſame as is the Treader of the winepreſſe: but as the functions of the grape gatherer and the Treader of the winepreſſe are ſeverall, ſo alſo they have ſeverall workmen; for the grape gathering or cutting of the cluſters, an Angel furniſhed with a Vinedreſſers ſickle; for the treading, Chriſt himſelf the King accompanyed with a heavenly troope of horſemen. Which out of the viſion, Chap. 19. (which I have ſo often cited) may evidently appeare. For there Iohn ſaw heaven opened, and behold a white horſe, and he Verſ. 11.which ſate upon him was called faithfull and true, and with righteouſneſſe he iudgeth and maketh warre—and he was clothed 13.with a veſture ſprinkled with blood (with the blood of grapes) and his name is called The Word of God. And the armies which are 14.in heaven followed him on white horſes, and clothed with white ſilke and cleane: And out of his mouth goeth a ſharpe ſword, that with 15.it he ſhould ſmite the nations: for he ſhall rule them with a rod of iron; and he it is who treadeth the winepreſſe of the fierce wrath of God Almightie—&c. Can any thing be more plainly ſpoken? And furthermore in the context, to which we give light according to our abilitie, it is no where ſaid, that the Angel who gathered or cut the cluſters of grapes, is the ſame alſo as did tread the winepreſſe; but only that he caſt the cut cluſters of grapes into the winepreſſe. Which being done, the winepreſſe is troden without the Citie. And by whom but by Chriſt the King, comming forth of heaven with his heavenly troope of horſemen? That forſooth it is, which the holy Ghoſt would ſignifie, by mentioning of horſes Verſ. 20.immediatly added: and blood, ſaith he, came out of the winepreſſe even to the horſe bridles. For wherefore is that concerning horſes inſerted, unleſſe by this marke he might give notice, that the winepreſſe ſhould be troden by him, to whom that company of horſemen belonged.

That therefore I may comprehend the matter in few words; this is the ſumme of that viſion of the vintage. The Angel the Vintager with the helpe of the Saints, the government of whom p. 106for the effecting of this buſineſſe is committed to him, ſhall lop Chap. 14.and cut away the cluſters of grapes belonging to the Beaſt; and by that his cutting off ſhall cauſe them to be gathered together into Armageddon; and being gathered together the Lord Ieſus ſhall tread them at his comming: according to which Paul ſaith, concerning the man of ſinne (which is this ſelfe ſame Beaſt) that he ſhall be deſtroyed by the Lord, foreign with the brightneſſe of his coming.2 Theſſ. 2. 82 Thess 2:8

Now both as well the Harveſt as the Vintage, is obtained by prayers: the Harveſt (as it ſeemeth) by the prayers of the Church univerſally: for the Angel which there beareth the perſon of the ſuppliants, is ſaid to come generally out of the Temple: but the vintage rather by the prayers of the Martyrs and Confeſſors, againſt whom the wicked ones exerciſed crueltie with ſlaughters and torments, and ſacrificed then to Chriſt; wherefore the Angel which calleth for this, commeth out of the place where the Altar ſtandeth, and is ſaid to have power over the fire, even the fire of Martyrdome. For that is commonly known, that the blood of Verſ. 18.the Martyrs cryeth to God for revenge. For ſurely the Scripture every where witneſſeth, that the divine power will beſtow neither proſperitie upon the Church, nor inflict puniſhment upon their enemies, without their prayers. So at the prayers of Daniel the captivitie of Babylon is ſet at libertie. And in the parable concerning the widow wearying the unjuſt Iudge with her clamors, the **Apodoſis.application is, that God in like manner conſtrained by the prayers of his Elect, will at length riſe up to their revenge. Adde hereunto, that, when the trumpets ſhould be ſounded for the deſtruction of Rome, the prayers of the Martyrs are firſt called into remembrance by God at the incenſe offering. Heare therefore … Chriſt the King and call to thy Fathers remembrance ſo many humble ſupplications of thy ſervants for thy kingdom, ſo many gro…nings of the afflicted and ſlaine for thy name ſake; and when the time that ſhall ſeeme unto thee moſt fit ſhall come, Ariſe reape the Harveſt, and gather the grapes.

Thus farre Reader I was able to proceed in this more large kinde of interpreting, and no further. In the reſt which remaine, I only give Propheticall Eſſayes; to wit, part of thoſe which three or foure yeeres agoe I had communicated privately to my friends upon moſt of the Apocalyptique viſions. Thoſe whatſoever they be Reader I commend p. 107to thy courteſie; and beſeech thee to make a favourable conſtruction Chap. 17.thereof: untill our Good God Almightie ſhall beſtow abiliti… and leaſure upon me, to finiſh theſe alſo in the ſame method with the former (except the iudgements of learned and godly men ſhall prohibit me.) Moreover, thou ſhalt know that in theſe I thought not fit to keepe ſo ſtrict an order of Chapters, but I have ſet the myſtery of Babylon before the viſion of vyals; which yet Iohn hath ſet after; whether becauſe one of the Angels of the vyals had declared it? or becauſe he would put it as a Key for the opening of all the foregoing viſions? it ſeemeth to be for both cauſes. But it is not fit for the interpreter every where to keepe the ſame order as the Hiſtorian doth.At Chap. 17.