Church making her to long after his comming for her full redemption he that heareth who is inuited to say likewise is euery one that heareth this Prophecie and what a ioyfull estate the faithfull shall be in in Heauen For he cannot but wish and desire for this day Let him that is a thirst come as he longeth after the comming of the Lord to the perfecting of his happinesse so let him come to the Lord by faith and obedience and let him that will this is added to note not that by the power of his owne will he can doe thus but that his will must be sanctified and of vnwilling he must become willing God working in him a new will and new desires before that he can come vnto Christ this Fountaine of liuing water That which followeth is added as a necessary muniment vnto this and to all the bookes of holy Scripture against forgers of the Word of God which the Spirit did foresee would bee in after times Vers 18. For I testifie to euery man that heareth the words of this Prophecie if and man shall adde to these things God shall adde to him the plagues that are written in this Booke c. Vers 16. These are the words of our Sauiour Christ who had before spoken of his Angell whom he sent to testifie these things and therefore in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I witnesse together Touching the rationall particle for some omit it as redundant but it is of great force to argue a necessity of attending to and reuerently regarding what is here set forth For that must needs be of great consequence which is guarded with such a caution If testimonies be alleaged onely to proue the truth of a thing it doth not so much moue to consider of it but it being auerred to be such as that it is danger of death to depraue it any way all men will beginne to attend vnto it as handling matter of life and death And what is spoken of this Booke by the like reason is well applyed by our Diuines to all Bookes of holy Scripture for why is it so dangerous to take away or to adde vnto this Booke but because it is of God And is it not as dangerous then to intermeddle in this kinde with any other of the Bookes of God such as all the Bookes of Scripture are But it is well added to this as the last as the charge of not putting to or taking away from the Bookes of Moses is added in the last of his Bookes Bellarmine excepteth against this inference Deut. 4. holding that the threatning pertaineth only to the detractors from or adders to this Booke and necessarily for otherwise with what colour could they obtrude to the people of God vnwritten traditions as being of equall authority with the Word of God How durst they take away the Cup in the holy Communion and the second Commandement out of the Decalogue and with such audacity change our Lord in many places into our Lady with many the like corruptions With what face could they hold and maintaine that all things necessary to saluation are not set forth in the holy Scriptures when as they are so compleat as that there may be no addition made vnto them But this exception will doe them no good when God shall iustifie his care to be a like tender ouer all other Bookes of Scripture as ouer this diuine Booke And that these words may be certainly knowne to be the words of Christ Vers 20. Saint Iohn saith for conclusion Hee which testifieth these things saith Surely I come quickly Amen Euen so come Lord Iesus For whose comming that we may be the more fit let vs acquaint our selues with the things herein contained sith they are left vnsealed to vs to this end and purpose and being acquainted with these mysteries which being explained as through Gods assistance thou hast them here presented vnto thee doe so euidently shew the Pope to bee Antichrist and his estate together with all that follow him to bee damnable halt not betwixt two opinions but bee a resolute reformed Catholike nothing doubting but certainly expecting their finall ouerthrow and confusion and thine owne deliuerance and euerlasting saluation which let vs all pray with this our blessed Apostle that it may come quickly Amen Trinuni Deo gloria Errata In the Catalogue of Names for Cicillus read Cyrillus PAge 27. for doe reade to p. 31. wandring r. wauering p. 44. or r. 2. p. 60. Ioh. 24. r. 2. p. 78. his r. has in marg p. 92. aninū r. animū in marg p. 104. run r. cun p. 140. was r. as p. 163. Secutoro r. Secuturo in marg p. 177. onus r. vnus in marg p. 183. word r. world p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. X. p. 485. Pope r. pompe p. 493. vilitate r. venerate p. 5 14. which time r. after which time
opinion that the faithfull should liue here with Christ in all manner of pleasure a thousand yeeres But the Greekes were neuer of that opinion neither can it possibly stand seeing nothing is more plainly in this Booke set forth than the eternity of Christ which was by Cerinthus impugned holding that Christ was not before the Virgin Mary Euseb l. 3. c. 39. The same Eusebius also writeth of another Iohn a Diuine whose Monument was seene at Ephesus together with the Monument of Iohn the Apostle whom to haue beene the Author of the two last Epistles of Iohn and of the Reuelation Dionysius Alexandrinus consenteth But this title The Diuine could not so rightly be giuen to any as to Iohn the Apostle and Euangelist seeing he excelled all others in writing of the Diuinity of Christ And therefore Arias Montanus to put it out of all doubt that the Apostle Iohn and not any other was the Author of this Booke hath prefixed this title The Reuelation of the holy Apostle and Euangelist Iohn the Diuine For though this bee not in the title yet so much in effect is in the Text chap. 1. vers 2. Iohn which witnessed the Word of God and the testimony of Iesus Christ and the things which he saw For this is plainly a Periphrasis of Iohn the Apostle seeing he gaue testimony to Christ by this name Ioh. 1. The Word In the beginning was the Word c. and here speaking of his comming to iudgement he setteth him forth by the same name Reuel 19.13 1 Ioh. 1. His name is the Word of God And he beginneth this Epistle with What wee haue seene with our eyes and haue beheld c. And in concluding the Gospell he is spoken of as a witnesse and his writing as a testimony This is the Disciple witnessing these things Ioh. 21.24 and wee know that his testimony is true Againe the circumstance of the place speaketh plainly that Iohn the Apostle and not any other was the Author of this Booke for this Iohn was banished for the Gospels sake into Pathmes by Domitian the Emperour Euseb 3. c. 18. Wherefore by the consent of all the best Writers the Author of this booke was Iohn the Euangelist and Apostle so saith Iustin Martyr dial cum Tryphone Iren. lib. 4. c. 37. Clemen Alex. Pedagog lib. 2. cap. 12. Orig. Hom. 7. in Ios Athanas in Synopsi Epiphan Haeres 51. Chrys Hom. 5. in Psal 91. Tertul. lib. 4. Contra Marcion Cyprian exhort Martyrij cap. 8. Ambros Psal 50. August 39. in Iohan. Hieron Catal. Scriptorum illustrium c. Grasserus comparing this booke with Daniel saith that they are alike in their Authors for as Daniel so Iohn was a man greatly beloued of the Lord If it bee demanded when he wrote this Booke Invita Ioan. Ierome answereth that hee wrote it when Domitian moued the second persecution after Nero the fourteenth yeere of his reigne And with him agreeth Ireneus a most ancient Writer Iren. l. 3. cap. 25. saying Iohn wrote the Reuelation almost in our time towards the end of Domitians Empire For Iohn liued longer than any other Apostle euen to the third yeere of Traian which was 102. from the birth of Christ according to Ierome which was six yeeres after hee wrote this Booke which was written Anno 96. And for this cause it is placed after all other bookes of holy Scripture because it was written after them all in time Reuel 22. and is as it were the seale of them all being fenced with a charge of adding no more as the first Bookes written by Moses were Deut. 4. Secondly touching the authority of this Booke Grasserus sheweth that it was sometime refused for canonicall amongst Christians as Daniel was amongst the Iewes because of the obscurity through which it was thought little beneficiall to the Church to be read But as Daniel was after the captiuity receiued into the Canon and afterwards had Christs owne testimony Rab. Samuel prooemio in Comment Dan. Mat. 24.15 though the Rabins doe still dispute whether it ought to be reckoned amongst the immediate workes of the holy Ghost so this reuelation was very anciently receiued into the Canon witnesse the Councell of Ancyra in the appendix which was before the Councell of Nice and the third Carthag Councell Can. 47. And good reason seeing it was written by an inspired Apostle and is testified by the Author to be the Reuelation of Iesus Christ Neither is there any doubt made of the authority of it at this day no not amongst the Lutherans themselues though Luther sometime in translating the new Testament left it out for the obscurity Touching the scope of this booke the ancient Fathers haue giuen vs little or no light into it For howsoeuer some of them haue written vpon it as Iustin Martyr Ireneus Lugdunensis Ieron in vita Iohan. Eus l. 5. c. 25. and Melito Sardensis as testifieth Ierome and Eusebius yet we want their bookes but onely that Ireneus hath something touching it lib. 5. cap. 21 23 25. and Augustine lib. 20. de Ciuit. Dei cap. 7. vsque ad 18. yet so many of later times haue written hereupon as that one a popish Writer numbreth 100. Alcasar But they of that side haue rather written to bleare mens eyes from seeing the truth than to inlighen them herein They generally referre the things here foretold to the end of the world when Antichrist shall come and tyrannize but three yeeres and a halfe whereas the Author of this booke testifieth that these things must shortly come to passe Vers 1. The obscurity of the things here deliuered hath deterred men anciently from writing vpon it For so Saint Augustine confesseth saying In the Reuelation there are many obscure things that may exercise the minde of the Reader Lib. 20. De ciuit Dâ—i c. 17. Obscura multa leguntur vt mentem legentis exâ—râ—â—al pauca in co sunt ex quorum manifestatione indagentur caetera cum labore maximè quia sic eadem multis modis repetit vt alia atque alia dicere vidcatur cum aliter atque aliter haec ipsa dicere inuâ—stigatur Epist ad Paulin. and there are few things in it by the manifestation whereof other things may be found out with labour chiefly because he doth so repeat the same things many waies so as that he may seeme to speake diuers things when as indeed he is found out to speake the same things diuers waies And with him Ierome consenteth saying The Reuelation of Iohn hath as many Sacraments as words in euery word many vnderstandings lie hid For this cause euen they which haue written vpon it haue generally acknowledged that they were a long time afraid to aduenture vpon so difficult a worke but sith experience in these latter daies doth helpe much to enlighten these darknesses they haue professed that they haue with great assurance set forth their expositions reaping rather
A Catalogue of those Authors out of whom any thing is taken in the following Expositions AMbrosius Artopaeus Augustinus Anselmus Athanasius Aretius Adam Sasbout Alcasar Ambros Compsae Abbot Andreas Alphonsus Arethas Abbas Ioachim Basilius magnus Beda Brightman Beza Bernard Blasius Viegas Baronius Bibliander Bullinger Bellarmine Beard Brocardus Chrysostomus Clemens Alexand. Cicillus Alexand. Caietan Caelius Clemens 1. Chitreus Collado Catharinus Dydimus Dionysius Dent. Epiphanius Eusebius Erasmus Forbs Franciscus Breus Fox Fulke Faber Stapul Franc. Lambert Gregorius Magnus Glossa Ordin Glos Interlin Graeca Scholia Gagnaeus Giffard Gorran Grasserus Hieronymus Haimo Herodotus Hugo Irenaeus Iosephus Ioan. Leonard Illiricus Iunius Luther Lioy Lyranus Lorinus Methodius Marlorat Mason Nicephorus Napier Osiander Oecumenius Origen Orosius Petrus Aureolus Pareus Petrus Damascen Piscator Petrus du Moulin Pirkins Primasius Pannonius Prosper Aquitan Ribera Rupertus Richard de Sancto Victore Ruffinus Syrus Interpres Strabo Sebastianus Meyer Sixtus Senensis Scaliger Sabellicus Suarez Sleiden Surius Thomas Aquinas Tertullian Ticonius Tremelius Tossanus Turrianus Vict. Zeger Viterbiensis Victor Vticensis Victor Antioch Whitaker TO THE HIGH AND MIGHTY CHARLES by the grace of God of great Britaine France and Ireland King Defender of the Faith c. Grace Mercy and Peace in Christ Iesus DRead Soueraigne for so much as J haue now a long time deuoted my selfe by writing to doe some seruice to this Church whereof the great God of Heauen hath made your Maiesty vnder his Sonne Christ supreme Head and Gouernour J haue thought it my duty now that by the Diuine assistance J haue finished this difficult Worke which is the first that J haue put forth since your Maiesties auspicious comming to the Crowne to present it to your Royall hands as being the best way that J haue to expresse my vnfained hearty loue and affection and exceeding great ioy for the happy Inauguration of another very Dauid againe for courage after such a Solomon for wisdome of another Iosuah after Moses after a Writer a Fighter of the Lords battels Onely J pray that he who alone moderateth the warres would likewise grant Victories to our Iosuah and to his Forces and Confederates that no idolatrous Amorites may be able to stand before him but now that their wickednesse is come to such an height they may be confounded and dissipated This must be their end as the Fountaine of all profound wisdome did long agoe reueale vnto Iohn neither can it bee long before they come to this end as the following expositions vpon Iohn I hope will make plaine to euery intelligent Reader The Reuelation the expounding of which is the chiefe part of this Worke was a Booke into the mysteries whereof your Maiesties Father of blessed memory delighted much to search as appeareth by that most worthy Monument which he hath left to all posterities hereupon and I doubt not but your Maiesty being Inheritor not onely of your Fathers Dominions but also of his Vertues is likewise affected with such holy Studies being indeed as a furtherance of courage and resolution so of true blessednesse as is peculiarly by the Spirit pronounced vpon this Booke saying Reuel 1.3 Blessed is hee that readeth and they that heare the words of this Booke The distractions of Kings I grant are great by reason of their manifold most important affaires yet it is the constitution of the King of Kings that they should haue his Word before them Deut. 17.18 and be reading therein all the daies of their liues that they might learne to feare God and not haue their hearts lifted vp aboue their brethren The marke at which he would haue them to aime is the feare of God and humility amidst so many and great temptations to pride and contempt the meanes to helpe to these glorious ornaments is daily reading My hope therefore is that my seruice tendred in this kinde though by the meanest amongst many will not be vnacecptable to your Royall Maiesty but that notwithstanding the great and diuers present distractions there shall be some times spared to meditate vpon these Expositions That speech of Chrysostome was notable to secular men Chrysost conc de Lazaro making their continuall worldly imploiments a Supersedeas to the reading of the Scriptures What sayest thou O man that thou hast no leisure by reason of thy worldly businesses to reade the Word of God the more thy distractions are the more need hast thou to reade that amidst the tossings of these tempestuous waues thou mayst enioy the perpetuall comforts and directions of the Scriptures Theodosius the second Theodos 2. though his distractions could not but bee great through the amplitude of his Dominions yet spared so much time in his priuate Closet to the Word of God that hee wrote the new Testament ouer with his owne hand and Alphonsus Alphonsus King of Spaine and Naples is said to haue read the Bible with the ordinary glosse fourteene times ouer Which things J mention not most Gracious Soueraigne but onely to adde fuell to your fire and oyle vnto your flame that the zeale which your Maiesty is well knowne to haue vnto the Word of God and to the truth therein set forth may bee yet increased till it commeth to be doubled as the spirit of Elijah was vpon Elishah For what seruice is there that wee the Ministers of Christs Gospell can doe comparable to this of seeking the through Sanctification of the Lords Anointed ouer vs and of polishing the rich Diamonds of grace vpon his Crowne that they be more and more resplendent and shining The bent of our Prayers both publike and priuate is daily this way and therefore let my Lord the King pardon the zeale of his seruants if when they can get any opportunity their exhortations bend this way also We reade of Gods blessings vpon the people of Israel vnder Dauid Solomon and Iosiah and generally how in the dayes of all the godly Kings and Gouernours that haue beene the Graces shining in them haue beene so acceptable as that the Lord hath delighted to doe good to the whole Kingdome for their sakes Your Maiesty is the very breath of our nosthrils and the light of our eyes that great Tree mentioned in Daniel vnder which we your Subiects as beasts and birds doe shroud our selues and make our nests being alone worth 10000. of vs. Jt is therefore the height of our ambition in our inward desires and outward endeuours that your Maiesty may be vpright hearted and valiant as Dauid wise as Solomon and of ardent zeale like vnto Iosiah And to this end doe we presse as into the Court of Heauen by our Prayers so into your Maiesties Court with Exhortations Treatises Discourses and Expositions not passing for any toile and labour any carping and cauilling of censorious Critikes or any enmity of Sycophants so that what we doe may be cordiall to him to behold whose vertues increase with his yeeres our eyes and hearts are all fixed The times are
labour and onely shewed the diuersity of their expositions so proceeding to examine and determine about euery question And whereas in my determinations I haue sometimes gone from such Authors as many of good iudgement and zeale doe approue of and sometimes from all venting mien owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mr. Fox dis his Fox I must intreat the friendly Reader to pardon me in so doing For I hold it vaine for any man to write vpon any place of Scripture if he propoundeth to himselfe to square all his Expositions according to that which some other haue done before him Ansel as Anselme is a strict follower of Augustine in all things and Gorran of Thomas Aquinas Gorran though Anselme be for this vsefull because hee hath collected his expositions out of diuers workes of Saint Augustine and fitted them so to the Epistles which he hath written vpon that hee hath thereout made a iust Comment vpon them The liberty taken by that Greeke Expositor Oecumen Oecumenius liketh mee better who though hee followeth Chrysostome much yet hee spareth not oftentimes to frame a different sense of his owne as the Latine Interpreter Marlorat hath also done It is a true saying Marlorai Bernardus non vidit omnia No man how intelligent soeuer but may bee weake sighted in some things and therefore the Lord hath appointed by his Apostle 1 Cor. 14.29 that when some Prophets haue spoken others should iudge and after their prophesyings ended if God hath reuealed any different matter to them to speake also Now though wee haue no Reuelations in these times yet being by our calling Lights of the world Mat. 5.14 the Spirit leaueth not such as study and pray with assiduity without illuminations by the benefit whereof diuers in diuers ages haue giuen great light to many obscurities many yet remaining vnsufficiently cleared that still in these times there might not be wanting doubts about the dissoluing whereof we might bee exercised And it is not to be condemned in vs though much inferiour to the Worthies that haue gone before vs if hauing beside the assistance of the same Spirit of Light the helpe of their labours and of more experience by reason of the time wherein we liue wee in all modesty refusing some of their Expositions deliuer something new and of our owne so that we haue alwaies respect to the analogy of Faith and the consent of the holy Scriptures as Saint * August Cum diuinos libros legi nus in tanta multitudine verorum intellectuum qui e paucis vâ—rois eruunter sanitate Catâ—olicae fidâ—â— muniuntur id pâ—tissimum deligamus quod certum apparuerit eumsentisse quem legimus si auteÌ„ hoc latet id certè quod circumstantia Scripturae non impedit cum sana fide concordat Six ex circumstantia Scripturae discuti nequit saltem id solum quod sacra fides praescribit Etsi enim voluntas scripteris incerta sit tamen sana fidei congruam non inutile est eruisse sententiam Augustine excellently directeth saying When wee reade the Bookes of God amongst so great a multitude of true Expositions which goe vpon few words and are warrantable by the soundnesse of the Catholike Faith let vs choose that Exposition chiefly which shall certainly appeare to be his meaning that wrote it But if there be no such certainty then that which the circumstance of the place hindreth not and which agreeth with sound faith but if from the circumstance of the place it cannot be discussed then that onely which the sacred Faith prescribeth For though the meaning of the Writer be vncertaine yet it is not vnprofitable to frame an Exposition agreeable to sound faith For mine owne part I am so conscious to my selfe of mine owne weaknesse and want of iudgement that howsoeuer that which I haue written seemeth to mee most probable of all other Expositions in these darke and doubtfull passages yet I force it not vpon any man but now that I haue aduentured it to the publike view I doe in all humility submit all to the iudgement of the learned crauing for the good successe of that which is here done and for the seasonable and most sufficient perfecting of that which is further to bee done in this kinde the helpe of thy most feruent and faithfull prayers The Texts handled in this BOOKE TExt 1. Iames 1. Vers 9 10. Let the brother of low degree reioyce in his exaltation but the rich in his humiliation because as the flower c. pag. 6. Text 2. Chap. 1. Vers 13 14. Let no man say being tempted I am tempted of God for God cannot be tempted of euill and he tempteth no man c. pag. 9. Text 3. Chap. 1. Vers 18. Of his owne will begat he vs with the Word of truth that we might be a cetaine first fruits of his creatures c. pag 15. Text 4. Chap. 2. Vers 1 2. Haue not the faith of our Lord Iesus Christ the Lord of glory with respect of persons For if there come into your Synagogue c. pag. 23. Text 5. Chap. 2. Vers 14. What profiteth it my brethren if one saith that he hath faith but hath no works can that faith saue him c. pag. 27. Text 6. Chap. 3. Vers 1. Be not many Masters knowing that we shall receiue the greater condemnation c. pag. 34. Text 7. Chap. 3. Vers 2. If any man offendeth not in word the same is a perfect man able to bridle also the whole body c. pag. 36. Text 8. Chap. 3. Vers 14. If ye haue bitter enuying and strife in your hearts glory not nor lye against the truth pag. 43. Text 9. Chap. 4. Vers 1 2 3. Whence are wars and fightings amongst you are they not euen hence from your pleasures that warre in your members c. pag. 46. Text 10. Chap. 4. Vers 4. Ye adulterers and adulteresses know ye not that the amity of this world is the enmity of God or thinke ye that the Scripture saith in vaine the spirit that dwelleth in vs lusteth vnto enuy pag. 49. Text 11. Chap. 5. Vers 14. Is any man sick amongst you let him send for the Elders of the Church and let them pray for him anointing him with oile pag. 55. Text 12. Chap. 5. Vers 19. If any man hath erred from the truth one turneth him let him that hath turned him know that he saueth a soule c. pag. 63. Text 13. 1 Peter 1. Vers 1. To the strangers scattered thorow Pontus Galatia Cappadocia Asia and Bithinia Elect according to the fore-knowledge of God the Father c. pag. 69. Text 14. Chap. 1. Vers 10 11. Concerning which saluation the Prophets enquired and searched who prophesied of the grace giuen vnto vs c. pag. 72. Text 15. Chap. 2. Vers 6. Behold I put in Zion a chiefe corner stone elect and pretious and he that beleeueth in him shall not be ashamed
inueigheth saying That he wrote an Epistle to the Church but Diotrephes that loueth preeminence receiueth vs not It is vncertaine who this man was but most probable that he was an Arch-heretike as Beda calleth him Beda who by teaching new things had rather vsurpe vnto him the primacy of knowledge than humbly hearken to the old precepts of the Church which Saint Iohn preached The name Diotrephes signifying one nourished by Iupiter argueth one of an high ranke for Homer calleth Kings by a name not much differing here-from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas in the Greeke it is Sâ—ripsissem forsitan Ecclesiae I wrote an Epistle the vulgar Latine hath it I would haply haue written as though being about to haue commended the charity and hospitality of Gaius to the Church he were hindered because he knew that Diotrephes would hinder the reading of it But according to the Greeke which is truest if it be read I wrote it is most likely that he meant his first Epistle which Diotrephes who perhaps was Bishop where Gaius dwelt would not suffer it to be read to the Church there Who Demetrius was Vers 12. here mentioned also it is vnknown onely he is a good example for all men in place to imitate He saith that the truth gaue testimony to him that is they were not words only that went of him but indeed hee performed what all men reported of him Learne we by the example of Diotrephes not to affect preeminence for this is the ground most commonly of damnable heresie let that rebuke giuen by Christ to Zebedeus his children affecting superiority bee alwaies sounding in our eares to keepe vs humble and lowly And by the example of Demetrius let vs learne by well doing and not by making a good shew to lay the foundation of a good name especially so that they which are our ouer-seers in the Lord may giue a good testimony vnto vs. THE CATHOLIKE EPISTLE OF THE Apostle IVDE THis Epistle is and hath beene receiued for canonicall Scripture in all ages since the Apostles daies no doubt being made but that Iudas the Author of it was an Apostle Luther in Iude. Onely Luther coniectureth he was but a Disciple of the Apostles because vers 17. hee exhorteth to remember the words of the Apostles Perkins in Iude. But one answereth this well that he liued after Peter and Paul and writing this Epistle when they were dead and gone hee might well put them in minde of their writings being of so great note and name that to alleage any thing formerly taught by them was likely to moue the more And in tracking Peter in his 2. Epistle Chapter 2. which is another thing obiected he doth no more than hath beene formerly done in the Bookes of Chronicles setting forth many things had before in Samuel and Kings and by the Euangelists and especially Marke whose Gospell is almost nothing else but an abridgement of Matthew This Iude is called also Thaddeus Mark 3.18 and Lebbeus Mat. 10.3 which two words according to Rabanus Rabanus signifie one thing viz. Cordis cultor a purifier of his heart or one that husbandeth the heart It is generally thought that he had all these names but in the Gospells is called Lebbeus or Thaddeus not Iudas because the Euangelists had a desire to blot out the memory of Iudas his trechery by leauing out the name from amongst the rest of the Apostles But it seemeth to me that hauing diuers names they were promiscuously vsed without any such respect for if they had had a desire that the name of Iudas should haue beene forgotten they would not haue put Iudas Iscariot into the number as they doe and this Author would not haue written himselfe Iudas but Thaddeus or Lebbeus in the superscription of this Epistle But haply because though others called him Lebbeus or Thaddeus hee in modesty would not affix this name signifying a dresser of the heart lest he should seeme to arrogate to himselfe according to one Th. Aquinas But hee writeth himselfe Iude the brother of Iames that is of Iames the sonne of Alpheus who is by many ancient Historians reported to haue beene the first Bishop of Ierusalem and for his most holy life of wonderfull reputation euen amongst the Iewes themselues And therefore many Expositors thinke that Iude here maketh mention of him as being his brother to purchase the more credit to his Epistle But if we obserue the Lords sending forth of his twelue Disciples by couples we shall finde that Iames the sonne of Alpheus and Thaddeus are coupled together Mat. 10.3 and with the other Iudas the traitor Simon was coupled To the end therefore that he might distinguish himselfe from that Judas so infamous he beginneth Iudas the brother of Iames as by Christ they had beene formerly coupled Touching the Argument all agree that there were certaine filthy Heretikes sprung vp in the Church that vnder the colour of Christian liberty did liue in a most sensuall manner and contemned the Magistrates authority Epiphan Oecumen such as Epiphanius and Oecumenius name the Gnostickes Nicolaitans Valentinians and Marcionites that rose out of the Schoole of Simon Against these Iude here writeth describing their wickednesse and shewing the iudgements that hang ouer their heads therefore For Epiphanius hauing set forth the filthinesse of the Gnostikes whose root as it were Simon was but that the Gnostikes were a fift ranke after him Menander Saturninus Basilides and Nicolas comming betweene thus saith The Spirit of God being moued in the Apostle Iudas about those things wrote thus Whatsoeuer things they know naturally as bruit beasts herein they corrupt themselues c. Touching the parts of this Epistle after a salutation vers 1 2. he declareth the occasion of his writing viz. the springing vp of vngodly heretikes lest they should bee seduced by them that they might rather oppose them and stand for the truth vers 3 4. touching which vngodly ones First hee layeth open their vices vers 4 Secondly he rehearseth examples of the like and of the iudgements befalling them shewing how neare a similitude is betwixt these and them vers 5 6 7 8. Thirdly making way by a contrary example he taxeth other vices in them vers 9.10 Fourthly hee addeth other examples and similitudes whereby hee might yet aggrauâ—te their viciousnesse the more vers 11 12 13. Fiftly he applieth Enochs prophesie against them vers 14 15. Sixtly without vsing any further similitude hee taxeth other sinnes in them vers 16. The rest of the Epistle is spent in exhortation First to remember the predictions of the Apostles touching such men vers 17 18 19. Secondly to keepe themselues in a pure and holy way to the end vers 20 21. Thirdly to deliuer others from the great dangers wherein they were by reason of those wicked ones before spoken of vers 22.23 so ascribing glory to God that only knew and was able to preserue them from infection
vers 24 25. IVDE Verse 4. For certaine men are crept in which of old were proscribed vnto this iudgement c. THe only difference amongst Expositors here is Mâ—yâ—r to what time these words proscribed oâ— old haue reference Oâ—cumen in Iâ—d Some referre them to the Apostles and to our Sauiour Christ as if it were meant that they were spoken of by them long before both by Peter and Paul when they say that such seducers shal come in the last daies Ad. Sasboul and by Christ when he saith Many shall come in my name and deceiue many Some referre these words to the Prophets as if they had spoken of them and of their condemnation long agoe for in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Rom. 15. Whatsoeuer was written afore hand was written for our learning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this doth certainly pertaine to the old Testament So likewise Gal. 3.1 the same word is againe vsed Before whose eyes Christ Iesus hath beene plainly prescribed that is written of before in the Prophets according to Ierome 〈◊〉 Heb. 1. Likewise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth a thing not a little before done but long agoe as where it is said Many waies and in diuers manners God spake of old by the Prophets Lastly Tho. Aâ—â—inâ—s Gâ—oâ— â—â—duâ— Faber Stap. â—â—â—cator Perkâ—â—s the examples subioyned of the Israelites Sodomites and Angels falling c. are all out of the old Testament by which these Heretikes seeme to be prefigured Lastly some referre these words to Gods preordaining of them from eternity vnto condemation as if the names of all reprobate persons were written in a booke And vnto this last doe ours generally subscribe Gagneus One vnderstandeth the words both waies they were both spoken of before and from eternity appointed to this reprobate sense in which they doe such filthy and abominable things And this being appointed of old by God to this iudgement Bezâ— as one obserueth is well interposed here to stay the mindes of Christian people if they should bee discouraged when they should see some of their owne profession to turne such monsters for nothing came to passe herein but what in the diuine prouidence was long agoe appointed the very names of all the seducers being as it were from eternity set downe in a booke and therefore true Christians might bee glad that they were thus laid open that they might the better beware of them For mine owne part I doe not see any such necessity of expounding it of the prescience and eternall decree of reprobation though I doe not doubt but that such a decree there is as may be gathered from other places Rom. 9. 1 Pet. 2.8 1 Thess 5 9. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue a good construction though we goe no further than to the Prophets and Apostles yea hee doth almost plainly explicate himselfe to meane thus v. 14. and 17. And to the same effect it is spoken by Peter 2 Pet. 3.2 Remember the words spoken before by the Prophets and Apostles c. and by Iohn As ye haue heard Antichrist commeth 1 Ioh. 2. â—8 When by the Prophet Esay it was written that hearing they should heare and not vnderstand c. they were prescribed to this iudgement of being hardened in their infidelity and sinnes that they might perish euerlastingly Mat. 13. â—2 Act. â—â— 25 Grâ—â—â—â—◠〈◊〉 Dydâ—â—rs â—â—â—ss Tâ—â—â—oâ—â—i bâ—â—â—us 〈…〉 quanâ—â—◠〈…〉 viâ—â—ret assâ—â—â—◠〈…〉 Occuâ—â—â—â— â—uâ—â—er Faber Sâ—â—â—â—d 〈…〉 as both our Sauiour Christ speaketh in effect and S. Paul also They turne the grace of God into wantonnesse that is as all consent by taking liberty to follow fleshly lusts and pleasures because of the grace of God in Iesus Christ pardoning all our sinnes and iustifying vs by Faith in his Name defending themselues in their silthinesse hereby according to their name Borborites and denying the only Lord God and the Lord Iesus Some expound these words generally of denying the Lord the teacher of chastity and holinesse in their liues which precepts whilst the Nicolaitans and other impure heretikes of those times followed not but had their night meetings vnder a pretence of Religion to goe promiscuously together to the committing of filthinesse they did in effect deny him Others hold that their heresie more particularly is here pointed at denying Christ to haue beene truly borne to haue truly suffered and risen againe and affirming that hee was not Christ but patronimically hauing a name deriued from the supreme Christ but not hauing the essence Epâ—â—hâ—nâ—us as they of the Schoole of Simon held And this seemeth most probable the other too generall Touching the Lord here twice named all that I haue seene expounding this place by the like in Peter 1 Pet. 2.1 vnderstand onely Christ Iesus as here meant and therefore render the words thus Denying the onely Lord who is God and the Lord Iesus Christ the vulgar Latine leaueth out God and readeth Lord in the first place Tho. Aquin. solum Dominatorem the onely Dominator which Christ is expounded to bee by reason of that generall Lordship which hee hath ouer all things and Lord in the second place in respect of vs that are Christians whom he hath in mercy redeemed to be his owne But I can see no reason why we should restraine this of Iude by that of Peter seeing although he taketh many things here out of Peter yet by his Apostolicall liberty he is free to enlarge that according to truth wherein he hath spoken lesse And seeing those filthy Heretikes did not onely erre in the true Doctrine touching God the Sonne our Redeemer as hath beene shewed but also touching God the Creator by bringing in others that made the celestiall Orbes and this inferiour world according to Epiphanius Epiphanius it will be more genuine and agreeable both to the words of the Text and to the History of those heresies by the onely Lord God to vnderstand the Father the Sonne yet not being excluded as neither is the holy Ghost when hee is said to be the onely Lord but all others to whom this honour hath beene ascribed to haue beene partners with him in that great worke of Creation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued from binding and signifieth one that ruleth ouer things as if hee had them tied with bands and so if the word Lord first named be applied to all things the second to the faithfull they will most fitly agree Touching the examples here subioyned Vers 5 6. Perkins I would put you in minde knowing this once c. that is knowing it and not changing so that being once knowne it is alwaies knowne the vulgar Latine hath it I would admonish you once knowing all things much differing froÌ„ the originall It seemeth to me that the word once hath reference to the second time afterwards named and that
more comfort and support from hence than from any booke of the holy Scriptures besides And for mine owne part I must needs confesse that almost twenty yeeres are now past since my entrance into the Ministery before I durst attempt any thing about so great a worke Amongst all the best Writers that I haue seene it is generally agreed that the scope of this booke is to set forth both the estate of the Church of God then vnder the figure of those Churches in Asia and thenceforth to the end of the world Onely some doe so vnderstand all things after the fourth Chapter to bee spoken of that which was to come as that they admit of no mixture of things past whereas others vnderstand in some of the visions a representation of some things past also for the more orderly proceeding to things to come Againe some expound the Epistles to the seuen Churches as Propheticall others only as Historicall granting that in them all are indeed admonishished whose case is alike Lastly some hold that euery succeeding vision almost setteth forth a new thing to come but others that the whole period of time to come from the daies wherein this booke was written with the most notable euents are comprehended in euery vision and so the same things are againe and againe iterated vnder diuers similitudes the former setting them forth obscurely the latter more plainly But whether coniecture be most probable we shall see in the proper places as we shall come to them in order Concerning the title of this booke with the singular commendation thereof in the three former verses there is no difference amongst Expositors For all agree that the Apocalyps in Greeke or Reuelation in English is an opening of hidden things such as all things to come are and therefore though they bee but darkly reuealed yet not so darkly but that wee may by diligent search vnderstand them else how is it a Reuelation Neither is it lost labour to take great paines to vnderstand what is here reuealed Vers 3. seeing they are pronounced blessed that reade and heare and keepe that which is here written And whereas it is intituled Vers 1. The Reuelation of Iesus Christ which God gaue vnto him it is by all agreed that this title is put vpon it for the honour of the worke and because it was not Iohn but Iesus Christ that reuealed these things by his Angel vnto Iohn and it is said to bee giuen him of God in respect of his humanity Lastly whereas it is added The time is neere it is to be vnderstood in respect of God to whom a thousand yeeres are but as one day That which followeth Vers 4 5 6. vers 4 5 c. giueth more occasion of question Why doth Iohn direct this booke to the seuen Churches in Asia and not to all Christian Churches in generall Quest if these things concerne all To this one saith Answ Fox That this haply is not done without a mystery the number of seuen being a number of perfection and so all Christian Churches wheresoeuer are saluted vnder their name or else because the Holy Ghost foresaw the power of Satan in persecuting to be first exercised against them as the euent also declared And this exposition is followed by Brightman and some others But because here is not only the number of seuen generally set down but also a particular enumeration of these seuen by name shewing that these are principally and first meant here others only by way of consequence or deduction laboring with the like vices or endued with the like vertues I rather subscribe to Pareus with whom also Gorran saith the same That this first vision doth directly concerne those seuen Churches only the rest all in generall This Asia was the lesser a part of the greater Asia in the seuen principall Cities whereof Iohn had founded Churches but being now banished hee is directed to admonish the Bishops left behind him of their duty And thus much shall suffice to haue spoken of these Churches here whether they be typicall and how shall be considered in the proper place I hasten now to another question in this salutation Quest whom he meaneth when he saith Which is which was and which is to come and by the seuen Spirits and Iesus Christ If the three persons in the Trinity why is eternity appropriated to the Father onely and if the Spirit is but one why is he called the seuen Spirits and why is Iesus Christ the second person in the Trinity placed last contrary to the order of all other Scriptures It is agreed by all Answ that here are set forth the three persons of the Trinity but how there is some difference Brightman telleth of one Arethas Brightman that by the first words Which is which was and which is to come vnderstood the three Persons of the Trinity because the Father is elsewhere also set forth by this name Which is Exod. 3.14 the Sonne by this name Which was Ioh. 1.1 and the Holy Ghost by this name Which is to come Ioh. 16.8 but this hee disclaimeth because there is such a distinct enumeration of the three Persons as that this must needs be vnderstood of the nature of the Deity ascribed onely to the first Person to set forth his constant and immutable truth in his promises vnder the Gospell which is vnder the Law which was and at the end of the world which is to come Some referre this description to Gods Essence onely but it is most probable that God hath thus set forth himselfe for our sakes that wee might haue comfort in his certaine accomplishment of his promises and therefore a word is vsed to set him forth already comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this truth present past and to come is ascribed to the first Person onely as to the fountaine and Author respect being had to the order of doing but it is common to all three persons onely because the Sonne and the Holy Ghost execute these things it is not ascribed here vnto them Againe touching the seuen spirits the same Author saith that the holy Ghost is thus called respect being rather had vnto the gifts of the spirit in the Saints than vnto his nature and thus he is said to stand before the throne not as inferiour but for orders sake here and elsewhere the Spirit and the Son are spoken of as ministring to the Father because by them the things here set forth are immediatly executed Lastly the Sonne is put in the last place in regard of the large description of him intended as by whom wee are made partakers of all benefits Pareus reckoning vp diuers expositions of these words which is which was and which is to come Pareus some vnderstanding them of the Sonne which is one God with the Father which was in the beginning and is come to iudge all men and some of the Father which is of
himselfe hauing his beginning from none which was before all time which is to come to iudge the world some of the essence of the Trinity euery Person being by this periphrasis vnderstood expoundeth them of God the Father though common to euery hypostasis as a periphrasis of his eternity which is now was before all worlds and shall be for euer and euer for so which is to come is to be expounded which shall be without any mutation or shadow of change and hee obserueth the same description of the Sonne vers 8. Touching the seuen spirits hee sheweth that some haue taken so great offence at this that they haue reiected this booke for setting forth seuen spirits when the Spirit of God is but one Some againe by the seuen spirits vnderstand the seuen Angels that minister before the throne of God as Lyra Andreas Ribera c. for there are seuen principall Angels to whom the care of mankinde is committed of whom it is spoken Tob. 12.15 I am the Angel Raphael one of the seuen which are before the Lord and Clem. Alex. saith Lib. 6. Strom. There are seuen Angels who haue the greatest power by whom God prouideth for all men But this cannot stand because he prayeth for grace from the seuen spirits to giue which is a propriety of the godhead onely and therfore the seuen spirits are ioyned vniuocally with God the Father and the Son as being together with them the efficient cause of grace By the seuen spirits therefore in this place is to be vnderstood the holy Ghost according to the most common exposition both of ancient and moderne Diuines it is called seuen spirits either for the multiplicity of graces or reference being had to the seuen Churches for which it is as sufficient as if there were seuen spirits Touching Iesus Christ put in the last place it is to bee vnderstood that a precise order is not obserued in other places in speaking of the Trinity for 2 Cor. 13.13 Iesus Christ is first named and then God the Father All other expositors speak almost to the same effect so that what hath already beene said may fully suffice for the resoluing of all these doubts without adding more Whereas there is a little difference in expounding that periphrasis of God which is which was and which is to come vnderstand both his eternity and his immutable constancy and it will easily be reconciled and so it will be no small comfort vnto vs to consider that God will be the same gracious God vnto his Church that euer he hath beene and is so farre from delaying as that he is euen now vpon the point of comming to accomplish what he hath promised Quest Why is Christ called a faithfull witnesse and the first-borne from the dead When as it is to him that all others giue witnesse and hee is not the first that arose from the dead for Elisha raised one and Lazarus was raised vp before and many dead bodies of the Saints arose at the time of his passion Answ The threefold office of Christ by the consent of all is here set forth the faithfull witnesse his Propheticall the first-borne from the dead his Priestly Prince of the kings of the earth his Kingly office and he is called the faithfull witnesse as the head and chiefe of all that with their bloud haue sealed the truth the same is said of him also Ioh. 3.11 chap. 5.31 32. chap. 18.37 1 Tim. 6.13 1 Ioh. 5.7 He is said to be the first-born from the dead because the chiefe and the Lord of all who arose from the dead by his owne vertue and shall raise vp all at the last day And of these offices the first thus set forth serueth to shew the vndoubted certainty of these things and the other may comfort vs in respect of our resurrection whereof his rising againe is a certaine argument when wee shall bee borne againe to immortality as we were first borne to corruption Quest How are wee made Kings and Priests vnto God Vers 6. and wherefore are these things commemdrated Answ Wee are made Kings Rom. 8.16 because assumed to bee coheires with him of the kingdome of heauen Rom. 12 1. and Priests because wee offer our selues vp as a liuing sacrifice vnto God when we mortifie our sinnes Now this together with his loue towards vs and his washing away of our sinnes are reckoned vp as three effects of his threefold office giuing vs perpetuall occasion of ascribing all glory and praise vnto him Quest Why is mention made of his comming with the clouds when they that pierced him shall see him Vers 7. Answ For the comfort of the godly and for the terror of the wicked for though he may seeme for euer to be absent in the midst of so many miseries endured by his Church yet hee shall come againe to iudge and reward euery man according to his workes at what time the cause of the Church shall bee vindicated and his bloudy and cruell enemies which haue pierced him shall weepe and waile and seeke in vaine to hide themselues from his angry and terrible presence And it is to be noted that he saith He shall come with the clouds not in the clouds to intimate his diuine maiesty this being a part of Gods glory in his going forth Psal 97.2 Clouds and darknesse are round about him Quest Why is it againe repeated which is which was Vers 8. and which is to come Alpha and Omega Answ Ribera expoundeth this of the Trinity as if these words were the beginning of the vision but by the consent of all others it is spoken of Christ to put it out of doubt if any should question his comming to put his enemies to confusion for there is no doubt to be made hereof because he is the Lord Almighty thus he was at the first and thus he will bee at the last That it is spoken of Christ appeareth also vers 11. and 17. and so it is applied by Nazianzen Orat. 35. Ambros lib. 2. cap. 3. de fide and Athanasius in Matth. 11.27 Whereas he addeth saith the Lord this is done after the manner of a Prophet And hitherto of the proeme or entrance of this booke now followeth the body of it which Pareus diuideth into seuen visions the first whereof is from vers 9. of this Chapter to the end of the third containing nothing propheticall but altogether doctrinall and historicall The other six visions are altogether propheticall of things to come but onely in three places where the argument of the vision requireth a repetition of some things past as Chap. 12. where is a repetition of the first beginning of the Gospel and Chap. 17. where mention is made of fiue kings which had beene before and Chap. 20. the beginning of the binding vp of Satan for a thousand yeeres being begun fiue and twenty yeeres before at the destruction of Ierusalem when the Iewes had no further power
marke name and number are all one and therefore readeth it Chap. 15.2 The marke of the number of his name I cannot see how the distinction before named should stand because the very marke is receiued by all great and small rich and poore and therefore not by Princes and the Clergy onely And if the marke were a diuers thing from the name or number of the name it would haue beene as needfull to set men a worke to finde out all three as this one of the number of the name I subscribe therefore to Bullinger and Napier touching the identity of these three Touching the name and number of the name wee shall see more in the next question Note from that which hath beene already said Note that the cursed instruments of the deuill can goe farre in shewing signes and doing acts of great power and therefore wee ought to take heed of being deluded hereby yea by Gods permission they kill and shed the bloud of such as withstand them whereby we may gather a certaine marke of an Antichristian spirit communicating with the great red Dragon and by consequence of the communion that the bloud-sucking Papacy hath with him Quest 7. What name is set forth by these Greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 18. which are said to be the number of the name of the beast and yet the number of a man Answ Before we come to the resolution of this question something is to be premised touching the words of the Text First it is said to be the number of a man Richard de Sancto victore Pareus according to some because man may compute it these numbers being to betaken not as mysticall numbers as some others in this booke of the Reuelation but for so many as these numerall letters doe by the vsuall account of men set forth and therefore one expoundeth these words as an explication of what was said before let him that hath wisdome finde out the number Ribera for to number is the point of a man not of any other creature which is void of vnderstanding according to others the number of a man Arethas because a familiar and ordinary name amongst men according to others the number of a man Beda not of any deuill or other creature for no such is to be vnderstood though he hath beene hitherto spoken of as a beast and to this last doe I subscribe as plainly thwarting that fond popish conceit that Antichrist should be begotten by the Deuill for as touching his generation he shall be but an ordinary man as others are An ordinary name it is vnlikely that it should be because by it Antichrist is to be knowne from others so as he could not be by his name if it were common to other men also neither needed there any such caution to say that the number is of a man as hee doth vsually vnderstand numbers which other creatures doe not for this is a thing commonly knowne without admonition and it is implyed in the words before that he must be a man and a wise man that can cast vp this count Secondly touching the numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus maketh mention of some that reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 5. c. 25. but all Greeke Copies are otherwise some reade it in words at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Latine Copies and Arias Montanus But Ireneus affirmeth that these letters are found in all Copies and inueigheth against the changers of the letter For the seuerall expositions of this number it were but lost labour to recite all I will therefore name some onely referring him that desireth to see more to other Writers Bullinger Balaeus lib. 3. de act Pontif. Some thinke that this number setteth forth the time when Antichrist began but that being ann 606. here are threescore yeeres more neither could by the time the marke of the beast be found out and his name as by this number Most therefore hold that these be the numerall letters of his name not precisely to be found therein letter for letter Pareus Fox Napier P. du Moulin Grasser c. Brightman but such letters as amount according to the Greeke numbring to this number and hereupon diuers men haue inuented diuers names which I spare to mention but that which the most learned and iudicious of our side doe generally rest vpon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found first in Ireneus and the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming to the same number Fox findeth this number in this name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I confesse doth moue me much for the reuerence of so many and graue Authors but seeing this number of 666. is not set forth in words as the number of them that follow the Lambe chap. 14. and of the sealed ones Chap. 7. I cannot be perswaded that the Spirit would haue vs looke barely to this number but to the very letters here vsed And indeed as long as we goe this way to worke in finding out this number we shall neuer be able to conuince the aduersary there being so many names more containing this number though all circumstances here considered some name agreeing to the Pope is most probably the name here meant Forbs It is not without cause therefore that one doth so much wonder that so many graue and learned men should be carried away in this manner howsoeuer I like not his coniecture neither that the number of the name of the beast is compounded of sixes in opposition to the number of those that follow the Lambe who are counted by twelue thousands Chap. 14. Chap. 7. of euery of the twelue Tribes intimating that the followers of the beast are not any of this number but rather a building reared vp by Satans chiefe instrument as sometime the golden Image of threescore cubits height and six cubits bredth set vp by Nebuchadnezzar and not of that building called the new Ierusalem Chap. 21. consisting altogether of twelues For the scope of setting downe this number is not to shew that the followers of the beast are opposite to the followers of the Lambe or of the Deuils stirring vp for this hath beene already made plaine enough in that the Dragon is said to giue the beast his power and all are said to follow him but onely such as haue their names written in the Booke of Life But the intent here is to teach vs a marke or name whereby all that are wise may certainly know him and beware of him Viegas Bellarmine The Papals to keepe men from searching too farre herein teach that it is impossible to know his name before that he be come which time taking for granted that it is not yet all search hereafter after may seeme to be vaine For
hereafter CHAP. XIV AND behold a Lambe standing vpon mount Zion Quest 1 Vers 1. and with him an hundred forty and foure thousand hauing his Fathers name written on their foreheads c. Who are these and to what time is this to be referred What is that musicall voyce which commeth from heauen and the new song sung there which none could learne but these one hundred forty and foure thousand And what is meant by saying that they are virgins and follow the Lambe and that they are the first fruits vnto God and that no guile is found in their mouth c. Answ I will not delay the Reader much here with diuersity of expositions for this place as I take it is parallel to that in the seuenth Chapter so that as there after much violence and bloud-shed of the seruants of God spoken of before it is added as a comfort that of euery tribe were sealed twelue thousand making vp all together this number of one hundred forty and foure thousand In calling him the Lambe he taketh vp the speech vsed Chap. 7.8 All worship the beast whose names were not written in the booke of life of the Lambe which stood fast vnto the truth of God notwithstanding the danger of those persecuting times solikewise here after the beasts bloudy proceedings against all that would not worship him spoken of in the fore-going chapter this comfort is added that the Lambe Christ Iesus all the time of Antichrists reigne standeth vpon mount Zion that is is vigilant ouer his Church to preserue it from perishing and hee hath still with him euen in these times of greatest streights and hundred forty and foure thousand followers that is many thousands thorowout the twelue tribes of his whole Church dispersed ouer the world set forth thus in allusion to the old Church of God vnder the Law And these followers of his are vnmoueable as mount Zion that is most fixedly adhering to his truth for so the firme standing of the faithfull is described by the Psalmist saying Psal 125.1 They that trust in the Lord shall be as mount Zion that can neuer be remoued And they haue Gods name in their forehead to set forth their constant confident professing of the truth of God all superstitions of Popery which are a marke vpon the forehead of those that follow the beast being vtterly abandoned And as after the sealing there an infinite multitude are brought in with white robes and palmes praising God with whom the Angels ioyne making a most sweet consent it being a representation of the ioyfull condition in heauen of such as haue suffered for Christ in this world but now are triumphing there that the languishing spirits of such as are yet militant vpon earth might be recreated the more cheerefully to beare the terrible brunts of hottest persecutions who were before set forth by the sealed ones so here is an intimation of an infinite multitude already reioycing in heauen in that he saith that hee heard the voyce as it were of many waters and of a great thunder and of harpers which sung a new song for these speeches may well set forth an infinite multitude whose noise is as the noise of great waters and great thunders but this seemeth to be spoken of their congregating together to this heauenly harmony which is performed as it were by harpes and singing of a new song that is a most rare and excellent song of the praise of God and of the Lord Iesus Christ which song the faithfull here doe learne but none else because none but they doe praise God all others magnifie the beast but these by their praising of God from honest and sincere hearts sanctified by the truth begin euen now to come into the quite of heauen to which they and none but they shall be vndoubtedly ioyned at the last praising God for their deliuerance perfected as now they doe for the fountaine and beginnings hereof the Lord Iesus Christ and his spirituall graces and the ioy of the holy Ghost resulting here-from whereby they doe euen now as it were sit together in heauenly places And as there an Angell is brought in questioning with Iohn and telling him who these were and of their perfect holinesse through the bloud of the Lambe set forth by white robes washed therein and of the Lambes being in the midst of them and leading them forth to the waters of life so here Iohn is directly informed that these one hundred forty and foure thousand of the Church militant are most excellent and worthy persons all immaculate and vnspotted before God both for that he imputeth no sinne vnto them being iustified by faith in the bloud of the Lambe and for that they haue kept themselues virgins vnto God not hauing committed fornication with the beast by idolatry who is afterwards called also the great whore and haue a simple honest heart like Nathaneel who is said to be without guile so that they could not be blamed either for the common vice of others by fornicating in such manner nor for hypocrisie and double dealing in professing the truth as aiming at some sinister end or by yeelding in shew vnto those idolatries thinking that as long as their hearts were right they might in shew be such for the safeguard of their liues These were not too blame any of these wayes for they were ready in giuing witnesse to the truth to lay downe their liues And they are said to be redeemed from the earth and from amongst men to note the power from whence they were inabled vnto this in what a most happy condition different from other men they are when others as men of the earth perish at the destruction of the earth and earthly things these are by the Lambe deliuered and made partakers of that fulnesse of ioy that makes their fellow seruants who went into heauen before to play and sing in such an admirable harmony And these are led forth by the Lambe for they follow him whither soeuer he goeth they follow him in suffering and they follow him into glory that where he is they may alwayes be Napier Pareus Brightman Fox c. That this is parallel to that in Chap. 7. most consent and it setteth forth the number of such as were not carried away with the common streame of corruptions preuailing in the time of Popery and the Lord Iesus appeareth most significantly as a Lambe because he yet suffered his enemies in their persecuting but he standeth to shew his vigilant care ouer his Church Arethas Some thinke that this is a diuers thing from that in Chap. 7. there being set forth the sealed amongst the Iewes here the sealed amongst the Gentiles some hold Alcasar that the faithfull vnder the persecuting Emperours are set forth but all things so fitly agreeing and this comming immediatly after the description of the beast as a thing contemporanean with him I can see no ground of such opinion It is
their leaues for medicine Compare the particulars together and you shall finde an excellent agreement betwixt these places so that I doubt not but in this vision it is alluded vnto that there the graces of the Church militant being represented here the glory of the Church triumphant betwixt which there is a great analogy and correspondency The riuer here is the Spirit of God who is most pure and holy proceeding from the Father and the Sonne who is also as a riuer of liuing waters in the Saints refreshing and comforting them without end The tree of life is Christ for so much as he onely is food to them that liue for euer and hereby it appeareth that this is spoken of the glorified estate of the Church because when a reward in heauen is promised to him that ouercommeth it is vnder these termes To him that ouercommeth I will giue to eat of the tree of life Chap. 2.7 And both in the riuer and this tree it is plainly alluded vnto Paradise out of which a riuer arose and wherein was the tree of life This one tree was manifold both in the midst of the street and on either side of the riuer because there is no want of it to the infinite multitude of Saints but euer ready there to yeeld food vnto them all And to shew the multiplicity of delights that are herein twelue sorts of fruits and fruit-bearing euery of the twelue moneths in the yeere is ascribed vnto it which doth also imply a tree alwayes flourishing neuer fading and the leaues are healthfull to the nations that is not as if sicknesse were now incident vnto them and they needed healing for all sicknesse and paine is done away but to declare their euer healthfull condition there being no lesse vse of medicine to preserue health than to restore it From hence forward all things are easie and need no interpretation vntill v. 10. howsoeuer some expound Iohns falling downe at the feet of the Angell to worship him Vers 8. Brightman vers 8. as an act repeated from Chap. 19.10 and not done the second time but it is plaine that hee was againe to blame herein hauing so soone forgotten himselfe after that admonition whereby we may see what the weaknesse of the best and of the most holy is if they bee not continually propped vp by Gods grace that we all may continually craue it out of an humble acknowledgement of our weaknesse much more and not presume in any case vpon our owne strength Vers 10. But Vers 10. it may bee doubted why Iohn is bidden not to seale vp this Prophecy and what the Angell meaneth by bidding him that is vniust to be vniust still for he saith Vers 11. Let him that is vniust be vniust still c. The common answer here is that sealing being vsed to keepe close writings that they may not be lookt into and read the Lord would not haue this Prophecy sealed because he would haue all his people to looke into it and vnderstand it as setting forth things which were shortly to begin to take effect Whereas Daniel is commanded to seale vp his Prophecy Dan 12.4 it was because it should bee a long time before it should take effect a certaine argument that Antichrist being the chiefe subiect of this Prophecy came long agoe and is not still to be expected Touching the other words Let him that is vniust be vniust still c. they are not spoken as intimating a leauing of euery one to the liberty of his owne will as Popish Writers doe hence collect but come aptly in here after the leauing of this Booke vnsealed mentioned For if it should be thought this will doe more hurt than good the wicked enemies of the truth being rather prouoked against the faithfull professors of it by hauing these things applyed against them the Lord careth not for this for he will soone come to giue them their payment for all so that the faithfull may bee comforted and the more setled in righteousnesse and holinesse◠thus some Bullinger Pareus And this indeed doth very fitly agree seeing the Booke left vnsealed to the reading and considering of all sorts is by the wicked but contemned they being no whit the more moued to a reformation Andreas Tho. Aquin. Some will haue these words to be spoken prophetically as if the Lord expected none other euent but a neglect of this prophecie amongst the wicked who would not be reformed at all hereby for thus it is plainly spoken in a like case in the Booke of Daniel Many shall be purified Dan. 12.10 Napier Eccles 11.9 but the wicked shall doe wickedly Some hold it to be ironicall as that in the Preacher Reioyce O young man in thy youth and walke in the wayes of thy heart c. but know that for all this God will bring thee to iudgement It is not amisse to follow any of these Expositions but I preferre the second vnderstanding the words as propheticall and withall I thinke that they haue reference to the former words about leauing the Booke vnsealed sealed for the speech concerneth alike the godly and the wicked and therefore cannot be ironicall Whereas the righteous are bidden to be righteous still Popish Expositors turning it Let the iustified be yet more iustified thinke that they haue a ground here for the increase of iustification after that a man is by faith iustified he may by his good workes make himselfe more iust but for so much as the righteous here is opposed to the vniust spoken of before and the holy to the filthy such righteousnesse must needs be vnderstood as is contrary to vnrighteousnesse viz. righteousnesse in fact and not the righteousnesse which is by faith wherein a man may and ought to grow daily but neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus rightly expounded for it is still noting perseuerance herein and not an increase of it for thus this word is vsed Vers 3. There shall be no curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chapter 10. the Angell sweareth That time shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 3.12 After this the Lord Iesus being described and they which shall be shut out of this City againe mentioned and the contents of this booke confirmed there is an inuitation to drinke of the water of life made to all that will Vers 17. Vers 1◠17. I am the root and the off-spring of Dauid and the bright morning starre And the Spirit and the bride say Come And let him that heareth say Come and let him that is a thirst come and whosoeur will let him take the water of life freely Christ calleth himselfe the root of Dauid in respect of his Diuinity and his off-spring in respect of his humanity and the bright morning Starre for the light of comfort which wee haue by him before the Sunne of glory ariseth that shall bee reuealed The Bride is the Church the Spirit speaketh in the