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
the Lydians and much subiect to earthquakes but the Christians there were stedfast in the true faith Touching other Churches in these latter dayes hereby set forth one constantly holdeth Brightman that by this Church is figured out the most reformed Churches of France Scotland Belgia Heluetia Geneua c. which haue but a little strength and are full of brotherly loue But on the contrary side Viegas another giueth vas an him of the society of the Iesuites figured out here and alleageth to this purpose a prophecy of Ioachim Abbas who liued about ann 1200. who saith Ioachim Abbac de Philadelphia The Church must conceiue a certaine new spirituall vnderstanding or else an off-spring spirituall aboue others that is the very order which Iesus doth designe which order indeed amiable and famous aboue others that went before it shall be initiated in the sixt time c. For the first I haue already shewed my reasons why I doe not embrace it where I spake generally of these seuen Churches for the second it is a wonder that the Iesuites so generally iustly hated of all the world should dote so much in the conceit of their owne excellency as to intimate a conceit of any such honour belonging to them seeing the faith which they stand for it a new corrupt and erroneous faith and the meanes which they vse to propagate it are farre differing from the maners of a Philadelphia that being all loue they all cruelty and bloud-shed and the greatest incendiaries of kingdomes that euer were As for the authority produced these words might as well bee vttered by the spirit of errour to make such an abominable order the more venerable as that grosse errour about the Trinity was maintained by him in his booke against Peter Lombard wherein he denyed that the essence of the Trinity is one and was therefore condemned by their owne Lateran Councell There is a third opinion followed by most that neither this nor any other of these Churches are typicall but onely in them all others of like quality are instructed admonished and incouraged and so in Philadelphia I thinke most properly the reformed Churches of all countreys are spoken vnto for here a doore to vtter the truth and to vindicate it from Popish errors is opened and though now thanks be to God our strength be not contemptible yet in the beginning for diuers yeeres it was but little when the Albingenses and Waldenses and Wicklife in England and Iohn Husse and Ierom of Prague in Bohemia and afterwards Luther in Germany had this doore opened vnto them This time was so long being about foure hundred yeeres that things being weighed with humane reason it might well bee expected when it should haue beene shut againe and neuer more bee opened and therefore needfull was that comfort that none should be able to shut it To make a separation amongst these Churches for outward things as Brightman doth the faith of them all being so consenting as appeareth by the harmony of our confessions so as that Sardis should figure out the German Churches following Luther Philadelphia the Geneuan c. following Zwinglius Laodicea the English being more Pontificall this separation I say of those who doe all constantly stand against the corruptions of Popery is vncharitable and improbable If wee should goe about to parallel Churches of after times with these seuen the Church of Rome doth rather seeme to be a fit parallel to Sardis and some Iuke-warme state yet for to come to Laodicea when Popery being put down the fire of feruency in standing for the truth shall goe out for want of stirring by contentions for whatsoeuer the indifferency of some particular persons amongst vs is yet our State thankes be to God is feruent for the maintenance of the truth and against Popery as our Parliament lawes doe declare As for the other foure Churches I mislike not in some respects to parallel the Primitiue Church with Ephesus Smyrna with that in the Arrians times according to Forbs and Brightman But for Pergamus and Thyatira they seeme to set forth none other but the Church of Rome considered with her Prophets and Prophetesses the head of them being Popes Negromancers with their lying signes and among them that infamous woman for whoredome Ioane by name which called her selfe Iohn and is knowne to haue sitten in that Chaire For I cannot see how any can be more fitly compared to Balaam in Pergamus and to Iezabel in Thyatira than these Quest 3. Who are they which call themselues Iewes but are not Vers 9. that shall be brought downe to worship before Philadelphias feet Answ For answer to this see Chap. 2. vers 9. Onely wee may adde thus much further here that for so much as the reformed Protestant Churchesd are figured out by Philadelphia the Papists which are the greatest enemeis vnto them may truly be said to be figured out by these Iewes For as they gloried in the name of Iewes and in the antiquity of their legall seruice and worship and sought to bring Christians into contempt for the nouelty of their religion branding them with most ignominious names so the Papists glory in the name of Catholikes and beare themselues vpon the antiquity of their religion disgracing what they can both by railing speeches and by the imputation of nouelty the true reformed religion And as the Iews were the most infest enemies of Christ of all others so the Papists of the truth consequently of Christ thus approuing their Pope to be that Antichrist and their Church that Babel which shall be brought downe in Gods good time before the now despised Protestants as the Iewes before Philadelphia That Babel which is afterwards shewed to be fallen is Rome and Popish Rome God willing shall bee proued in the proper place by inuincible reasons Chap. 17. and 18. Quest 4. What is meant by the houre of temptation which shall come vpon all the world and in what sense is it promised Vers 10. that Philadelphia shall be deliuered here-from Answ It is agreed by all that this houre of temptation was the time of persecution by the heathen Emperours from which no countrey was free But by some more restrainedly Brightman the persecution of Traian I hold it to bee spoken generally of all the time of persecution against euery part of which they had need of comfort and support Bullinger One saith that it may be vnderstood either of the danger by heretickes through their corrupt doctrine or by persecutors I preferre still the first of persecution but there can be no errour in this All the time of persecution is called but an houre to shew the shortnesse of it being compared to the time of ioy afterwards in heauen And it is called temptation or triall to shew that they needed not to feare it as a meanes to destroy them for they should onely bee tried and so bettered as gold that is tried in a
all earnestnesse in that hee is said first to haue ouercome which argueth thus much CHAP. IIII. IN this and the fifth Chapter the Lord being about to reueale things to come vnto Iohn to the end of the world taketh him vp into Heauen in the Spirit because from hence only can the knowledge of these things bee attained vpon earth it is knowne what is past and present but not what is to come no not by Astrologians or Sooth sayers or idols wherein Deuils spake For let them tell what shall come and say they are gods as speaketh the Prophet Esay Here is first declared in what great state and maiesty the God of heauen reigneth and the Lambe of God the Lord Iesus Christ Quest 1. Who was it that sate vpon the throne Vers 3. and why is he like vnto a Iasper and Sardin stone and what meaneth the rainebow about the throne like to an Emrald Answ It is agreed by all that hee which sate vpon the throne was God the King of all but for the likenesse here mentioned there is great difference Some considering the colour of the Iasper to be greene of the Sardin to be red Ioachim Forbs Brightman and of the Emrald to be a pleasant bright green will haue the holy Trinity here set forth the Father in whom all haue their being and growth by the Iasper the Sonne who was all red by that bloudy death which he suffered for our sinnes by the Sardin the Spirit who is the comforter by the Emrald This doth not so well agree because so the Spirit should not be one with the Father and the Sonne as the rainebow round about the throne and he that sitteth in the throne are notall one Others will haue the two natures of Christ set forth here the diuine by the Iasper and the humane by the Sardin Ambros Amâ—ber Pareus and the grace and mercy of God towards man in him by the rainebow which was first appointed for a signe hereof but against this maketh that which followeth of the Lambe Cha. 5. for if he were in the same vision sitting vpon a throne in this similitude he could not bee at the same time in the similitude of a Lambe also Others will haue the Father and Sonne set forth by these two precious stones Bullinger and the holy Ghost by the thunder and lightnings proceeding out of the throne but for so much as these are things of terrour and the Spirit the comforter wee cannot vnderstand it thus Others will haue the deluge of water set forth by the Iasper and the fire of the last iudgement by the Sardin Tyconius Beda Primasius Rupertus and the interim of peace and grace between these times by the Rainebow but how the greene Iasper should set forth water I cannot see nor why the Lord should carry a similitude whereby these things may be expressed seeing in heauen he appeareth as he is in himselfe most and not so much as he is in his works and iudgements Lastly not to reckon vp all the expositions but these which may seeme most probable Pareus followeth this though he defendeth that of the Son of God also some vnderstand by these precious stones the excellency of God both in respect of his glory and that singular vertue that is in him which nothing can more fitly expresse than precious stones for colour and appearance admirable no lesse admirable in vertue and operation Viegas And more particularly they may well set forth his mercy by which all things liue and are in their vigour greene and flourishing and his iustice through which hee becommeth fiery red in his anger against sinne Confer Ezech. 1.27.28 The life of all vegetable things is declared by greene and life of sensitiue things by red arising froÌ„ bloud it may be that God is here shewed to be the Author of all life Vers 4. Tyconius Beda Primasius Bullinger The rainebow like an Emrald is the reflexion of these colours further declaring the brightnesse of his glory and is a setled signe of peace to all the inhabitants of heauen who shall neuer bee cast out any more as the ambitious Angels sometime were so that it is good being there and great reason there is why our hearts should bee alwayes thitherward that we might behold this glory and be out of that mutable condition wherein we now stand Quest 2. And round about the throne there were foure twenty thrones and foure and twenty Elders c. Who were these Elders sitting vpon thrones round about Answ Some vnderstand the twelue Patriarkes and Apostles as Fox and Pareus relate some the whole Church represented by them seeing the Church vnder the old Testament sprang from the Patriarkes and the Church vnder the new from the Apostles and the Church now is twice as great as of old when it was in twelue Tribes and therefore this number is well doubled Fox some vnderstand nothing but a shew of the dependancy and subiection of all principalities vpon and vnto God because they cast downe their crownes which they haue of gold some the foure twenty books of canonicall Scriptures in the old Testament Grasserus Lastly some vnderstand the most excellent of those which haue beene set vp in the Church of God Richard de Sancto Victore Rupertus Pannonins Ioacbimus both vnder the old and new Testament who sit now as Senatours about the great Emperour in heauen not that there are no more but iust thus many but because a counsell amongst the Iewes did anciently consist of foure and twenty this certaine number is put for an vncertain as the Priests appointed also to serue in the Temple by course in the dayes of Dauid were foure and twenty And this is most probable because to the twelue Apostles are promised twelue thrones and so likewise without doubt all Apostolicall persons shall be likewise most highly aduanced in the kingdome of glory being placed as Counsellers of State neerest about the King As for the other Expositions first it were a great wrong to others more worthy than many of them to hold that they are not as neere vnto God as the twelue Patriarks Secondly it were improper here to vnderstand the whole company of the Church triumphant who are spoken of more particularly Chap. 5. v. 13. Thirdly it doth not agree by Senatours appearing in heauen to set forth all Princes whereof many shall neuer come there And for that of the foure and twenty bookes I cannot conceiue any ground for it at all Quest 3. And out of the throne went thunders Vers 5. and lightnings and voices And seuen lamps of fire burning c. What is meant by these lightnings thunders and voices and what are these lampes Answ I haue already shewed that though these proceeded out of the throne yet the holy Ghost cannot be meant hereby Some obseruing three and three things mentioned here together Forbs Brightman lightnings
dangerous and the enemies of the truth haue of late yeeres greatly preuailed and still they vnite their forces like Gebal and Ammon and Amaleck and these of Tyre but God who is the patron of the truth hath shewed that he will put an end to these troubles and one day these incendiaries of warres shall haue a battell wherein they shall fight their last euen in Harmageddon Jn the meane season yet were J a Daniel though to speake before so great a King as Nebuchadnezzar or a Ioseph though to speake before a King as renowmed as Pharaoh J would not only present the explication of these darke mysteries but giue counsell also what is to be done by your Royall Maiestie who by the Grace of God are the most potent and chiefe Defender of the truth at this day in Christendome But J am a childe in vnderstanding neither haue J the spirit to be able to giue counsell in State affaires Onely J pray God from whom is the spirit of such deepe vnderstanding to inspire your Maiesties noble Councellors that they may giue the Counsell and your Royall Heart that you may accept of it whether it tendeth to the animaduersion against sinne and all notorious sinfull persons and to the discountenancing of them to the embracing with loue and fauour of the most godly and zealous for the truth or to a more strict proceeding for the disabling if not for the rooting out of those whose cause is common with the enemies that threaten danger and ruine to vs all And touching my present worke my humble suit vnto your Maiesty is that you would accept of it at your vacant times peruse it and suffer it to passe vnder your Royall Patronage though not for his sake that publisheth it being indeed vnworthy of such a fauour yet for the sakes of those Worthies with whom hee comes accompanied euen almost all the most famous Instruments that God hath euer vsed to giue light to these obscurities My desire and first purpose was to haue presented together to your Maiesties view the whole new Testament expounded and handled in this manner in all the passages that most need exposition a Worke of that sort that I know not any yet that hath laboured in it but as I conceiue such as may be of great vse and benefit to all that are studious of the holy Scriptures and herein by the Grace of God J haue proceeded so farre that I want not much to the perfecting thereof But for so much as partly through my bodily infirmities and partly through my many weekly anocaments in my pastorall charge I must be a long time in doing à little in this wherein so many Authors must be perused I haue made bold to come with this Modell that I haue ready till the whole shall be finished which if it may be acceptable shall be altogether then at your Maiesties seruice Jn the meane season crauing pardon for this my presumption I doe out of a true and most affectionate desire commend your Maiestie to the Grace Blessing and Protection of the Highest beseeching him to make you as happy as any of your Progenitors in a truly Religious and fruitfull Queene wise Counsellors learned and holy Ministers loyall and obedient Commons and in victorious proceedings for the defence of the distressed Gospell and after this life ended to which may it long be in the participation of an vncorruptible Crowne of glory Your Maiesties most humbly deuoted John Mayer THE EPISTLE TO the READER COurteous Reader it is about foure yeeres since I promised as my first worke done in this kinde should be accepted to put out something of like nature vpon other mysticall and darke places of the holy Scriptures Now I cannot but acknowledge my selfe herein a debter vnto thee for thy good acceptation both of that and of some other Bookes of mine also and therefore as my weaknesse would giue me leaue and the manifold distractions of sicknesses remouings worldly incombrances and ministeriall Offices lying vpon me permit I haue prepared another part of the intended Treasury which thou here seest Not as haply is expected vpon the Epistles of Saint Paul which are next in order but vpon the seuen smaller and more neglected Epistles and the Reuelation For I obserued that faith without relying vpon workes for iustification is not so needfull to bee pressed now adaies which is a chiefe thing insisted vpon in the Epistles of Saint Paul but true loue and works flowing here-from together with an holy and vnblamable life to stirre vp vnto which if we speake of the first the Epistles of Saint Iohn are excellent of the second the Epistle of Saint Iames and if of the third those of Saint Peter Againe there are few that haue written vpon these Epistles in comparison of the other and therefore for a supply of this defect I thought it would be more acceptable seeing I cannot doe all together to doe some thing first hereupon Lastly because of all the Bookes of Scripture the Reuelation is least vnderstood and therefore is least read and meditated vpon and yet most necessary comforts in these tumultuous times are to bee fetchted here-from as singularly pointing at them and a finall deliuerance of the Church of God from all her troubles my speciall aime in anticipating the proper time of it hath beene that thou mayest not be longer left without the knowledge of this common place of comfort but be stayed and stablished in an assured expectation of a ioyfull and blessed end through the certaine and speedy downfall of the Romish Antichrist and the vniuersall preuailing of the truth that then shall be and the great triumphs that shall be made amongst the faithfull in all places therefore In this Worke I haue not persisted barely to explicate the difficulties of the Texts vndertaken laying onely together what I finde in my Authors and briefly concluding vpon my Exposition imbraced But in the seuen Catholike Epistles which are handled according to the method of my former worke I haue supplyed which was there wanting First a Preface to each Epistle Secondly an Analysis of each Chapter Thirdly choice Latine sentences opposed in the margine Fourthly a confutation of those Expositions which I follow not Fiftly a paraphrasticall Exposition of the verses comming betweene Text and Text wherein there is some but lesse obscurity Sixtly some short Annotations at the end of euery Text. Touching the Reuelation because after the three former Chapters it is all most obscure Hicronim Epist ad Paulim for according to Ierome Quot verba sunt tot sunt mysteria there are as many mysteries as words I haue therefore altered my order before vsed handling it thorowout by Questions as Augustine sometime did many parts of the Scriptures Augustine And because if I should here haue brought in my Authors speaking the worke would haue growne too great the mysteries to bee expounded being so many and the Expositors so many I haue spared this
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
whites note their familiarity with this great and glorious Lord to which they shall be receiued Quest But how are they said to be worthy Answ Bullinger To set forth their excellency aboue others for those graces which did shine in them not for any merit which they had For when any speech is vsed wherein mans merit may come in question the best are said to be vnprofitable seruants He speaketh therefore as a Captaine giuing reward vnto his souldier and saying Thou art worthy which is spoken to incourage him not to set him on to plead his merit and to require it therfore Wouldest thou then be made partaker of this grace keepe thy garments from defilement flie whatsoeuer might disparage thy Christian profession in word or deed Quest 4. Vers 5. What is meant by the cloathing with white garments againe iterated to such as ouercome and by the booke of life out of which he promiseth not to blot their names and that he addeth I will confesse his name before my Father and before his Angels Answ About this there is little difference but Pareus doth most fully resolue all these doubts Here are three things promised First to be cloathed with white raiment which is againe iterated for the incouragement of all others besides those few of Sardis before commended and that this glory might be the more highly esteemed hee sheweth Secondly that it shall be eternall I will not blot his name out of the booke of life that is he shall liue thus glorified for euer and to set it yet forth the more he addeth Lastly and I will confesse his name c. that is this glory and bright shining shall bee accompanied with the praise of the Iudge declaring euery mans vertues and graces by name which is no small accession of honor especially being done before God and the assembly of all the holy Angels So that here is but one the same reward before propounded answerable to the vertue in some of Sardis commended but further amplified for the excellency thereof Touching the booke of life The Booke of life and blotting out of it reade at large in my second part Text. 20. Rom. 9.3 The sixt Epistle THe sixt Epistle is to the Church of Philadelphia in seuen verses viz. 7 8 9 10 11 12 13 being altogether commendatory and consolatory against the pretended Iews the reward promised is to be a pillar in the Temple of God and to haue the Name of God of the City of God and of Christ Iesus written vpon him Quest 1. What is meant by this description of Christ Vers 7. Hee which is holy hee which is true he which hath the key of Dauid he which openeth c. and why is he thus propounded to this Church Answ This description is taken out of the first Chapter though not word for word yet in effect being the same which was there reuealed his pure white head set forth his holinesse and purity vers 14. He is said to be a faithfull witnesse and therefore hee which is true vers 5. and to haue the key of hell and of death which differeth not much from this of hauing the keyes of Dauid vers 18. There is no difficulty in the two first epithets but in that hee is said to haue the key of Dauid c. some vnderstand the key of knowledge which is ascribed vnto Dauid as a singular Prophet Ric. de Sancto victore Rupâ—rtus c. who had the knowledge of all points of diuine learning as appeareth in the Psalmes wherefore it is called Dauids key for the Prophets key hee being named for them all This howsoeuer it may seeme to haue some ground because our Lord speaketh elsewhere of the key of knowledge Matth. 23. yet because it is called Dauids key to whom singularly so much knowledge is no where ascribed but rather to Salomon and because the words following of opening and shutting doe not agree to knowledge it cannot be receiued as the true sense Beda Bullenger Pareus Brightman Others therefore by the key of Dauid vnderstand the power of a King such as Dauid was and to set forth the same Kingly office in Christ hee is often called by the name of Dauid the words seeme to be borrowed from Es 22.22 which place maketh it plaine for power and authority subiecting all things For thus the Lord Iesus ruleth ouer all receiuing into grace and so to glory whom he pleaseth neither can all the Deuils in hell hinder him and shutting out whom hee will and to such none can giue entrance And as he hath the keyes so he giueth them to his ministers not to haue his power but to become his instruments to declare who are admitted and who are shut out of the kingdome of heauen and to receiue by baptisme into the Church all the faithfull and to shut out by excommunication the obstinate sinners when he saith To you I giue the keyes of the kingdome of heauen c. Wouldest thou then not haue the kingdome of heauen shut against thee but opened vnto thee seeke it of Christ who onely openeth and shutteth and thou shalt not need to regard the Pope who taketh vpon him to be the keeper of this key for if hee or any minister of God shut out such as to whom Christ openeth or contrariwise he shall bee iudged as a vsurper but the godly are no whit the more shut out hereby There are other expositions of this key some vnderstanding it of Christ himselfe who as hee is sometimes said to be the doore so here the key some of Christs Crosse and some of repentance but for so much as I doe fully rest in the second exposition I omit to examine these Touching this title particularly directed to Philadelphia the contents of the Epistle an open doore being therein mentioned make the reason hereof so plaine that I shall not need to speake further of it He putteth them hereby in minde that that beginning of publishing the Gospel and opening the secrets thereof amongst them was by his power neither should any euer bee able to put it downe againe That when they should consider their owne small strength and the power of their aduersaries persecuting the Gospell they might not despaire of the proceedings thereof but confidently expect the continuance of it to the end of the world Quest 2. Whether was this Church of Philadelphia without all fault Vers 8. because here is no reproofe but altogether commendations and what Church at this day may most fitly bee compared vnto it Answ To the first Bullinger answereth well that a right and sound faith doth couer ouer and hide all infirmities in manners without which it is not to be doubted but this Church was yet not taxed because not imputed for there is no condemnation to those that are in Christ Iesus The word Philadelphia signifieth brotherly loue the situation of this towne was neere the sea in the countrey of
mountainous places and Ilands were sought out to be destroyed which is expressed in saying the mountaines and Ilands were remoued out of their place then all professours of the Christian religion sought to hide themselues from the anger of him that sitteth vpon the throne thinking God and the Lambe to bee angry with them set forth in the last words Bullinger Pareus Others will haue the corruption in the time of Antichrist meant which time say they began when Constantine aduanced Syluester the Bishop of Rome and his successours and continueth in the Papacy to this day then began a great earthquake by the change of the state of the Church into Pontificall then the Sunne the doctrine touching Christ was darkened through the interposition of traditions the Moone the Church was turned into bloud either by murthers committed by Antichrist or by the corrupt worshipping of God the starres the ministers of God fell from heauen by apostatising from the truth the heauen the Church was folded together as a booke when it appeared not any where or the holy Scriptures were shut vp from the people the mountaines Emperours and Kings were remoued by Popes the Ilands the people were remoued out of their place by being made beleeue vpon paine of damnation that the Pope is the head of the Church And being brought to this estate of corruption as there can be no sound peace but terrors of conscience out of the truth so all estates are set forth as terrified by a conscience of Gods iudgement and some indeed fulfilled this according to the letter going into wildernesses and Monasteries seeking by applying themselues to perpetuall deuotion to quiet their consciences accusing them for former offences but could not effect it But herein Pareus differeth from Bullinger for hee applieth this of the generall feare of all estates and degrees to the last day of iudgement which shall follow after that the world hath beene so corrupted in the time of Antichrists reigne Lastly some vnderstand by this earth-quake Forbs c. the great alteration that came vpon the Romane Empire by meanes of the Gothes and other barbarous nations which was so great as that the whole world seemed to be changed But I subscribe to the first exposition because most agreeable to the letter and where the literall sense may stand there is no vse of allegories And indeed without straining no time but the day of iudgement can be rightly called the great day of Gods wrath wherein all the wicked of all estates and degrees are filled with terrour at Gods presence If it bee taken as an allegory there are so great differences that there will bee no certainty of truth Besides that it doth no way answer the precedent cry for vengeance so fitly as being literally vnderstood of the last day for whatsoeuer commotions there be in states and kingdomes yet euery one is not at such times so seuerely animaduerted against but many escape whereas here euery one is said to tremble and feare Whereas Pareus includeth both the persecution vnder Antichrist and the day of iudgement also I cannot see how that can stand for the fleeing away of all estates and degrees for feare is an effect of those stupendious accidents in heauen and in earth as in reason it is likely when such things shall come to passe no lesse can be expected but horrible feare Let vs then study to pacifie Gods anger before this day commeth by true repentance and humiliation that wee may not finde it a day of wrath but of euerlasting mercy to vs. CHAP. VII THE dreadfull manner of Gods comming to iudge and to take reuenge vpon the enemies and corrupters of his truth hauing beene set forth in the sixt Chapter lest there should arise anxiety in the minds of the faithfull about the Lords care touching them in the midst of all the miseries before described for that it hath not yet appeared how they are prouided for when all things shall be so full of dread feare he doth apart here set forth Gods care ouer them during all those troubles and affrighting apparitions they were marked in the forehead that no hurt might hereby seize vpon them but these tribulations might be to them a way to future glory and the inuestment with white robes washed in the Bloud of the Lambe at what time all teares shall be wiped from their eyes for euer For the meaning of the particular passages here Quest 1. Vers 1. After this I saw foure Angels standing vpon the foure corners of the earth holding the foure winds that they might not blow vpon the earth c. What is meant by these things Rupertus Caelius Pannon Answ Most Expositors vnderstand by these winds the Spirit of God in the Preachers of his Word diffusing it selfe in all parts of the world but the euill angels the Deuils which rule in the Antichristian Sect seeke to hinder these winds by suppressing the pure preaching of Gods holy Word in all places Dionys Bullinger Pareus Brightman to the corrupting and decay of all true Religion They keepe the winds from blowing vpon the earth that is the vulgar sort the sea that is Doctrine the trees that is men of more eminency or by the earth they vnderstand men dwelling in any part of the earth by the sea the inhabitants of Ilands by trees such as lurked in woods or they take the earth for earthly ones the sea for the worship of God and trees for people good and bad which professe to worship God Againe there is difference also about these foure Angels for some vnderstand the foure Monarchies Primas Haimo Ambrose Amsbert Lyra. in the time whereof the truth was hindred Some foure persecuting Emperours who after that Dioclesian and Maximianus had forsaken the Empire did together persecute the Christian Religion in the foure parts of the world viz. Maximianus in the East Seuerus in Italy the west Licinius in Alexandria in Egypt the South Maxentius at Rome and whereas all others vnderstand Christ by the Angell with the seale he vnderstandeth Constantine the great who suppressed these tyrants And some againe by the Angell in the East vnderstand the Mahumetans in the West the Pope in the North the Germane Empire in the south Spaine For mine owne part when I consider the premises of great and horrible miseries to come vpon the world I cannot but thinke as I intimated before in generall that comfort against these euils is here intended to the godly and therefore I subscribe rather to those that vnderstand these things literally of foure Angels appointed by God as his Ministers herein for it is said To them it is giuen to hurt c. to destroy all things Arethas Ribera Fox and this is fitly set forth by holding the foure winds because in wind and breath consisteth the life of euery thing in this world things of the earth as men and beasts of the sea as fishes and fowles and the trees